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1884 




"HOSANNA TO THE SON OF DaVID I " 



LIFE OF JESUS 



FOR YOUNG PEOPLE. 



HOWARD N.^ BROWN, 

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amitf} IStsftt ]Iltotrattons» 



FOURTH THOUSAND. 



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UP 5 1884 rl 3 

BOSTON: X,JPr....,,^,,Me,,/ 



UNITARIAN SUNDAY-SCHOOL SOCIETY, % 

7 Tkemo't Place. 
1884. 






Copyright, 1883, 
By the Unitarian Sunday-School Society 




University Press: 
John Wilson and Son, Cambridge. 






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PREFACE. 



The design of this work is to furnish an outline of the 
life of Jesus, in such manner that the picture may be 
presented to the mind of a child with some degree of 
entirety. From reading the Gospels themselves children 
are apt to derive onl}' a mass of incidents, which bear little 
relation to each other, and fail to make a clear or continu- 
ous story. The attempt is here made to give the narrative 
with enough incident to provide it with color and form, 
yet without so much detail as would confuse its effect 
u[X)n the youthful mind. 

It is, of course, difficult to teach children the rea\ 
motives and purposes of Jesus. But one may hope and 
believe that enough can be done in this direction to estab- 
lish in their memory a groundwork or plan of the great 
theme, which will grow in after years to a more intelligent 
appreciation of his work and character than can be attained 
when such an outline is wholly wanting. 

The value of ever}^ text-book depends largely upon the 
wa}' in which it is used ; and the author of this book feels, 
in a particular sense, that without the active co-opera- 
tion of teachers his work will have been in vain. His 
anxiet}^ on this point must be his excuse for offering the 
following suggestions : — 



11 PREFACE. 

The teacher should read as much as possible in the 
books to which references are given, but should not at- 
tempt to impart to pupils all the knowledge thus attained. 
It will be wxll to avoid introducing topics not touched upon 
in the chapter under consideration, unless the teacher feels 
that such topics msij be profitably substituted for those 
of which the chapter treats. 

Children shoukl be encouraged to ask questions ; but 
it is a teacher's business to direct rather than to follow a 
child's curiosity. Questions which lead off to unimpor- 
tant matters should be put aside, while no pains should 
be spared to quicken interest in what is vital to the main 
course of the narrative. 

Brieflj' , the point to aim at is the creation of a distinct 
and reasonable likeness of the man Jesus ; and that aim 
may be easily defeated by attempting to get too much into 
the picture. 

There is a certain advantage in putting the thought of 
Jesus into new words. Children have often heard the 
Gospels read, and are apt to associate familiar expres- 
sions with imperfect ideas derived from them in earlier 
years. These crude conceptions are broken up by a new 
phraseology, even though it be not so good as the old, and 
meant only to serve this temporary purpose. 

No one method can be prescribed for all teachers ; but 
the following may answer in default of a better : — 

Let a chapter be read aloud b}^ the teacher or some 
member of the class, and afterward some portion of tlie 
Scripture upon which the chapter is based. Then ques- 
tions and conversation should follow, until what has been 
read is made plain. In proportion as the text is sup- 
plemented by questions and illustrations supplied from 
the mind of the teacher, will the effectiveness of the 
teaching be increased. 



PREFACE. Ill 

Let it be borne in mind that this book is, at most, only 
a help. Nothing of the kind can be successfully used 
without judgment and discrimination. It increases rather 
than diminishes the need for intelhgence and preparation 
on the teacher s part. If it serve to stimulate and direct 
the exertions of those who undertake to impart Sunday- 
school instruction, unsatisfactory though it be in itself, 
it will fulfil the highest wish that can be entertained on 
its behalf. 

H. N. B. 

Brookline, July, 1884. 



CONTENTS. 



Part jTirst 

PAGE 

I. Introductory 7 

11. Birth 11 

III. Early Childhood 15 

IV. Childhood (continued) 19 

V. The Visit to Jerusalem , . . 23 

VI. The State of the Country 27 

VII. The Jewish Sects 32 

VIII. The Expected Messiah . 37 

IX. The jSTew Prophet 42 

X. The Messiah Made Known ....... 47 



Part S0C0nl3. 

I. The Conflict in the Wilderness .... 52 

II. Jesus Returns to Galilee . 57 

III. The Sermon at Nazareth ....... 62 

IV. Healing the Sick . 67 

V. Jesus and the Pharisees 72 

VI. The Sermon on the Mount 77 



Yl CONTENTS. 

PAGB 

YU. The Sermon on the Mount (continued) ... 81 

VIII. The Message from John 85 

IX. Jesus and the Sinners 89 

X. Teaching by Parables 94 

XI. The Twelve Sent out to Preach .... 98 

XII. Jesus Visits Jerusalem 103 

XIII. Death of John the Baptist 107 

XIV. Jesus in Exile 112 

XV. The Transfiguration 117 



Part Wi}ixt^. 

I. Farewell to Galilee 123 

11. The Last Journey . 128 

III. The Last Journey (continued) 133 

IV. The Entry to Jerusalem 138 

V. Jesus in the Temple 143 

VI. Farewell to the Temple 148 

VII. Jesus on the Mount of Olives 153 

VIII. The Last Supper 158 

IX. The Arrest 163 

X. The Trial 168 

XI. The Crucifixion 174 

XII. The Resurrection 179 



LIST OF ILLUSTRATIONS. 



*' HosANNA TO THE SoN OF David ! '' . . , Frontispiece 

'* On Bethlehem's Joyous Plains " 13 

In the School of the Rabbis = , 25 

John the Baptist Preaching 45 

The Good Physician 69 

The Friend of Sinners ........... 91 

"Lord, Help me" , . , . . 115 

The Crucifixion 175 



LIFE OF JESUS. 



PART FIRST. 

I. 

INTRODUCTORY. 

OxE of the parables by means of which Jesus so beautifully 
illustrated his teachings, likens the Kingdom of Heaven to a 
grain of mustard seed, — **the least of all seeds," but which 
when it is grown '* becometh a tree, so that the birds of the air 
come and lodge in the branches thereof." 

The history of religion is the story of a growth, like that of 
some great tree, which sprang from a little seed dropped in the 
earth many years ago. If one were to scatter acorns over a 
field, many of them would be eaten up or carried away by 
animals ; others would be destroyed in various ways ; and out 
of the many, only a few here and there would take root. But 
when these few had grown up into shrubs, cattle would browse 
upon them and break them down ; winter storms and summer 
drought would kill them ; and perhaps only one among them 
all, by reason of hardier life or more sheltered position, would 
survive every accident, and grow up to the full stature of an 
oak. 

So, far back in the past the world was full of little local 
religions. Each tribe, each family, had a god and a worship of 
its own; and besides this, there were many places in which 



8 LIFE OF JESUS. 

different gods were supposed to dwell. Like scattered acorns, 
most of these religions perished. A few took root and grew for 
a time. One among these, in which we are particularly inter- 
ested, — the religion of the Hebrew people, — manifested from 
the start a vigorous life. Although during the wars and 
tumults of those times the Hebrews suffered dreadful misfor- 
tunes, nothing could kill their religion. Like a hardy young 
oak, the more fiercely the storms beat upon it, the better it 
seemed to thrive. 

At first, and for many hundred years, this religion was con- 
fined to the Hebrew people, like a shrub planted in a vase. But 
in the time of Christ it burst through this vase, to strike its roots 
widely abroad; and, known since then by the name of Christian- 
ity, it has continued to grow with astonishing rapidity. 

As we are to study the life of Jesus, it will be well to state 
at the outset, in a general way, what part he played in this 
growth of our religion. 

The first step in religious progress was to do away with the 
multitude of gods worshipped in early times, and confine a 
whole nation to the worship of one Deity. This was done in 
the early life of the Hebrews; though Jehovah, or Yahweh, whom 
they came to acknowledge as their one God, was supposed by 
them, for a long time, to be only the God of their own nation, 
and they did not think He ruled over or cared for other people. 

The next step was to teach the Hebrews that their one God 
had made and ruled over all things, and that there were no gods 
beside Him. This is the lesson they were learning during their 
later history, down to the time of Christ ; though as yet they 
supposed that God loved only their own nation, and would at 
last make them conquerors and rulers over all the world. 

The third great step was to bring men to the full truth that 
the one God whom the Jews w^orshipped under tne name of 
Jehovah is Lord over all and Father of all ; that the people of 
all races are His children, and that all are equally watched over 
by His love and care. This last and most important step of 
all, religion took under the guidance of Jesus. He it was who 
first taught all men to look up to the same Father in Heaven. 



INTRODUCTORY. • 9 

Now if he had done nothing more than proclaim that all races 
and all people should worship the one true God, who is a Spirit, 
and of whom no image or picture can be made, this alone would 
have been of immense value. For to make all men children of 
one Father, is to make them all brothers; and as they learn 
this truth they look upon each other more kindly, so that hatred 
and warfare between them begin to give way to a reign of peace. 
It is true that nations still go to war, but they undertake it only 
as a stern and awful necessity, and do not love fighting as they 
once did, for its own sake. In old times, what with constant 
battle and bloodshed, it was like living always in a fearful 
thunder-storm. But now the cloud is slowly rolling away; the 
thunder is dying in the distance, and we are hoping for the 
time when it shall entirely cease. We could have no such hope 
to-day had not Jesus lived to tell the world that the one true 
God whom the Jews thought to be their Father alone, caring 
only for their worship, is the Father of all that live, whose love 
for every human being makes all men brothers in His sight. 

But to this truth Jesus added many others, through the 
knowledge of which religion is purified, and all life becomes 
happier and better. 

He taught his followers not to think of God as a great angry 
man, of whom they must be afraid, but to love and trust Him 
as a friend, who only seeks to do good. 

He made his disciples give up all thought of winning the 
favor of Heaven by means of religious rites alone, and taught 
them to try to please God by showing Him good lives and pure 
hearts. 

He turned the dim and dreary ideas of a future life, which 
made men think of the hereafter with a shudder, into bright 
and hopeful anticipations of a heaven in every way more beau- 
tiful than this world, and filled with more love and gladness. 
\ These are some of the truths he taught; and so much new 
hope and joy did his teachings bring to men, that they called 
the whole story of his life '' Good INTews," or "Glad Tidings; '' 
for this is what bur word Gospel means. It was *' good news,'* 
indeed, that he brought to earth as a message from God. Never 



10 . LIFE OF JESUS. 

were words spoken by other mortal lips so full of good for all 
who receive them into their souls. Never was a heart more 
loving or more lovable than his, No story possesses such deep 
interest for all who love what is good and true, as that of Jesus 
of Nazareth, who gave up his whole life to the work which his 
Father in Heaven had called him to do, and who was put to 
death by ignorant men, as if he had been a criminal, because 
they could not understand the '' good news " he told them. 



II. 

BIRTH. 

Luke II. 1-20. 

Of the early life of Jesus of Nazareth — called Christ — we 
know very little, save what we can gather from our general 
knowledge of the country and time. Our ignorance of this 
subject is not however exceptional, for many great men have 
left us little account of their boyhood. The great poet Shak- 
speare, for example, was born only 300 instead of 1800 years 
ago ; yet we know little more of his youth than of the child- 
hood of Jesus. 

One reason why the Gospels do not tell us more about this, 
is that the men who first wrote the life of Jesus probably cared 
little about him as a boy or young man. They gave all their 
attention to the few years of his ministry ; and not until all who 
knew about his early life had long been dead, did much interest 
in that period of his history arise. This part of the story will 
not therefore long detain us. 

In the northern part of the country of Palestine, in the 
province of Galilee, and bordering on the great plain of 
Esdraelon, or Jezreel, which is like a green sea lying among the 
encircling hills, is perched the little village of N'azareth. It is 
built in terraces upon the steep hillside, which towers high 
above it, broken here and there by sharp precipices of rock. 
To-day, amid the ruin of all that country, it is one of the most 
attractive places that the traveller finds ; for lying toward the 
south, and being sheltered from the north winds by the hills at 
its back, it is still green with olive trees and palms. Eighteen 
hundred years ago, when almost every inch of the hillsides 
about it was highly cultivated, Nazareth must have been a 
beautiful spot. 



12 LIFE OF JESUS. 

Here then lived a carpenter named Joseph, with his young 
wife Mary. They were poor people, and yet not much woi*se 
off than their neighbors, for nobody then was either very rich or 
very poor. All had enough to eat, drink, and wear; and almost 
any kind of house would do, in a climate where the people could 
sleep out of doors a large part of the year. 

Although Joseph earned his living by working with his 
hands, yet he is said to have belonged to a very distinguished 
family, for his ancestor David was the first great king of the 
Hebrews, and the founder of their royal city of Jerusalem. 
In eastern lands family relationships have been carefully kept 
for hundreds of years. Among the Arabs, the descendants of 
their great prophet Mahomet are all known, and strangers may 
distinguish them, by the green turban which is their badge. 

This statement that Joseph was of royal descent is made im- 
portant in the story, as told by the writers of the Gospels, in several 
ways. Just here we must speak of it, because it furnished the 
occasion of a journey taken by Joseph, not very long after his 
marriage. It is said that about this time the Governor of the 
country sent out a decree that every man should go to his old 
family home, there to be registered and taxed. Joseph, therefore, 
being of the '^ House of David," had to go to Bethlehem, which 
was David's native city, and from which therefore all David's 
family had come. 

It seems to have been late in the season, after the harvest 
was gathered, that this decree went forth. So when the JSTo- 
vember rains were over and the skies were once more warm 
and clear, we may imagine Joseph setting forth on his journey 
with his young wife. There were no wagons or public convey- 
ances, but then, as now in that country, the donkey furnished 
almost the only assistance in travelling. 

Behold them then descending the steep path which leads 
from the village, down to the valley, — Mary seated upon the 
donkey's back, while Joseph walks by her side. Slowly they 
pace down the hillside and out upon the broad plain. 

It was about a three days* journey to Bethlehem, the road 
leading southward through Jerusalem, and some six miles 




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BIRTH. 13 

beyond it. They were perhaps longer than this on the way, 
and when they reached their destination, the whole place was 
already filled with strangers, so that they could find no room 
at the inn. 

The best they could do was do lodge in a stable, which w^as 
perhaps one of the little caves dug out of the rocky hill upon 
which Bethlehem is built. Here they could rest after their 
long journey, on clean fresh straw; and here, soon after their 
arrival, a little babe was born to them whose name they called 
Jesus. 

As if God wished to show the world of how little value in 
His sight w^ere earthly rank and riches, the man whom He raised 
up to be the greatest teacher about heavenly things was born in 
the very humblest condition. To make it perfectly plain that 
Christ's power came from God, he was sent upon earth without 
any advantage of wealth or social position. If one wished to 
show the brilliancy of a new lamp, he would put out all other 
lights in the room; because some might say, " Part of the light 
comes from the candles.'' If Jesus had been born a king's 
son, we might think the wonderful influence he had over others 
came partly from his princely station. But because he was born 
to be a teacher of God's truth, we can see what power that truth 
gives to all who speak it. 

This night on which Jesus was born there were shepherds 
in the fields which lie about Bethlehem, keeping watch over their 
flocks; and we are told that, amid the stillness which reigns 
over nature when all things are hushed in sleep, these shepherds 
heard the angels singing in heaven , — * ^ Glory to God in the 
highest, and on earth peace, good-will toward men! " The song 
was not heard in the city where people were asleep in their 
houses, but only by those who chanced to be awake, out under 
the open sky. Doubtless there was joy in heaven when Jesus 
was born. For the angels would know what a great work the 
little babe then lying in a manger would live to perform ; and 
as they shared God's love for the world, they would rejoice that 
one had been born among men who would help all to find their 
way to heaven. 



14 LIFE OF JESUS. 

So on that first Christmas so long ago, though the world 
awoke to take up its customary round of daily duties, and none 
dreamed that anything unusual had taken place during the 
night, or that the morning w^as one which marked the beginning 
of a new chapter in the world's life, yet God and the angels 
knew that in the darkness a great treasure had been given to 
men. All unconscious of his future greatness, the infant Jesus 
slept in his mother's arms, and only those above saw what joys 
and sorrows, what a painful death and glorious triumph, awaited 
him. 

REFERENCES. 

Keim's ''Jesus of Nazara," vol. ii. pp. 1-22, 38-131; Geikie's "Life 
of Christ," vol. i. chap, ii., ix. ; "Bible for Young People," vol. v. chap, 
iii. ; "Bible for Learners," vol. iii. book i. chap. iii. ;. Farrar's "Life of 
Christ," vol. i. chap. i. 



III. 

EARLY CHILDHOOD. 

Though Jesus is said to have been born 'v^^hile his parents were 
visiting in Bethlehem, yet Nazareth remained their home, and 
it was there that Jesus lived as a child and young man. How 
we should like to know in what way his time was spent! How 
did he dress V What games did he play ? What duties did he 
have to perform ? Where did he go to school, and what did he 
learn ? A^'as he serious and retiring, or lively and active, in the 
sports of his playfellows ? 

Alas ! it is not much that we can find to answer these ques- 
tions. We may guess a little what kind of boy he must have 
been, to grow up into such a man as he became. But when 
we come to particulars, that is only guessing after all. We 
know something of the lives of children generally at that time, 
though not much of any one child. We can partly satisfy 
our curiosity from the accounts of travellers who have visited 
Xazareth in recent years, for it has not changed much since 
Jesus as a child played in its streets. 

In the first place the women and children of Nazareth are 
quite handsome, and must have been so always; for there has 
been no improvement, but rather a gradual decline in the country 
and its people since the time of Christ. Mary, the mother of 
Jesus, may well have been as graceful and beautiful as any of 
the women with large dark eyes who still go to and fro, as she 
did, between the village and the fountain, bearing their water- 
jars upon their shoulders. And her young son we may imagine 
to have been like the hearty, bright-eyed children who roam 
over the neighboring hillsides, filling the air with their laughter. 
They dress in much brighter colors than we are accustomed to 
wear, their garments being made of cotton and silken fabrics, 
dyed in all the hues of the rainbow. Black, sparkling eyes ; 



16 LIFE OF JESUS. 

black, curling hair; oval face; dark complexion; strong and 
active limbs, — such probably was the ajDpearance of the boy 
who once played with his companions among the groves and 
vineyards of Xazareth, — he and they alike ignorant of the 
great powers hidden in his young heart. 

His home we may think of as a low one-story building, with 
vines running over it, and with doves sunning themselves upon 
its flat roof. It had perhaps only one, and at most only two or 
three rooms. It stood close upon the street, and a single step 
carried one through its only door into the living-room. Beside 
the door stood the water-jars, covered with leaves or branches to 
keep the water cool. Within, one found no table or chairs, for 
it is the eastern custom to sit on mats spread upon the floor, 
and food is placed before the guest upon a low stool. From the 
centre of the ceiling hung the brass lamp, and about the sides 
of the room ran a broad shelf, with bright-colored quilts rolled 
into bundles placed upon it, which served as a bed at night. 

It was in such a home that Jesus lived. But though it had 
none of the beauties and comforts of our homes, no books or 
pictures, or more than the simplest furniture, yet these humble 
homes of Palestine held often as much love and good manners 
and purity of life as any household of modern times. The re- 
lations between parents and children were very beautiful among 
the Jews. Children were taught the most exact obedience, but 
ihey truly honored their fathers and mothers, without being 
afraid of them ; and parents took the most loving care and 
were very proud of the young lives God had intrusted to 
their keeping. 

As to the child Jesus in his play, not much can be told. Once 
afterward, in his teaching, he referred to some game which he 
had doubtless shared as a boy, but what it was we can only dimly 
imagine (Mat. xi. 16). He had no story-books, and few if 
any toys. Most of his hours of play must have been spent out 
of doors, and were probably largely occupied in rambling over 
the neighboring hills. He afterward displayed great love for 
nature, and we may be sure that he knew all the birds and wild- 
flowers to be found in the fields and vineyards near his home. 



EARLY CHILDHOOD. 17 

Even as a boy -^e may fancy him watching the birds as they 
built their nests and cared for their young, thinking of the good- 
ness of God, who had made the earth for them as well as for 
human kind, and had so abundantly provided for the wants of 
those who could neither sow, nor reap, nor gather into barns. 

Then there were the vineyards, the harvest-fields, the wine- 
presses, and the threshing-floor to be visited. All these places 
were full of life and gayety; and among the laughing, good- 
natured laborers a boy need never lack for amusement. 

There was one spot which perhaps became very early his 
favorite place of resort. As a man he liked hills and mountains, 
and behind his village home is one hill from which there is a 
beautiful view. Standing there, one can look southward across 
the plain, far away toward Jerusalem. Northward, there is a 
sea of hill-tops stretching in the distance to snow-crowned Mt. 
Hermon, sixty miles away. Eastward, hills again, rising beyond 
the Sea of Galilee and the valley of the Jordan. Westward, 
gleams the blue water of the Mediterranean, dotted with white 
sails, and shining like silver where the sun touches it. 

Here Jesus must often have climbed in his boyhood to look 
longingly toward the Holy City, of which his people talked so 
much. Perhaps also his eyes would often turn seaward, attracted 
not only by the beauty of the scene, but by a vague curiosity 
about the greater world of Greece and Kome, toward which the 
far-off ships were sailing. 

Nazareth was a quiet little place among the hills, but even to 
its market-place would come travellers with tales to tell of the 
splendor and magnificence of the great cities they had visited. 
A boy's imagination is soon stirred by such stories, and we can 
fancy what wondering dreams of the vast kingdoms of the 
world, and of the kings who ruled over them, would fill the 
mind of the young Jesus, as he stood upon the summit of this 
hill, overlooking the wide scene spread out on every side. 

Like all boys he had his tasks to perform, and probably began 
when quite yoimg to work with his hands. Among Greeks and 
Romans all manual labor was thought to be degrading, and to 
belong to slaves. But the Jews, more like ourselves, honored 



18 LIFE OF JESUS. 

the workman. They thought it necessary that every boy should 
learn a trade; and very likely Jesus, as soon as he was strong 
enough, had work given him in his father's shop. 

His schooling was a much more simple affair than that of 
children in these days, and he was undoubtedly taught for the 
most part at home. There was nothing to learn save reading 
and writing. There was nothing for him to read save the book 
which we call the Old Testament, and the explanations given of 
it by the Rabbis. This was long before the invention of the 
printing-press, and all books were written ; though they were 
not what we call books, but simply long strips of writing rolled 
upon round sticks, like a map. Moreover, it was not the lan- 
guage which he spoke that Jesus learned to read. He talked 
what is called Aramaic, a Syrian dialect. The Books of the 
Law were written in ancient Hebrew, which was no longer 
spoken by the people, so that learning to read was for him 
like our learning to read German. But though Jesus had not so 
much to learn, he learned that little well. A great part of the 
Psalms and writings of the Prophets he could repeat from mem- 
ory. Their lofty w^ords were full of moral and religious in- 
struction, and the study of them gave Jesus the best training 
he could possibly have had for the work he was to do. 

During six days of the week, then, he worked and played, 
and learned his lessons, much as all children do. Through the 
discipline of obedience at home ; through his study of the say- 
ings of wise and holy men, written in the Sacred Books; through 
his rambles over the fields, and his love for nature, — in these 
ways his young mind received its training. 

What he did on the seventh day of the week we must see in 
another chapter. 

REFERENCES. 

For description of life in Galilee see Hausrath's ''New Testament Times," 
vol. i. first division, " Galilee ;" Keim's '' Jesus of Nazara," vol. il. pp. 
22-38, 131-200; "Bible for Young People," vol. v. chap. v. ; *' Bible for 
Learners," vol. iii. book i. chap. vi. ; Renan's "Life of Jesus," chap. ii. 
iii. ; Geikie's "Life of Christ," \q\, i. chap. xii. ; Farrar's "Life of 
Christ," vol. i. chap. v. vii. 



IV. 



CHILDHOOD {Continued). 

The Jewish Sabbath is the last day of the week instead of the 
first; that is, Saturday instead of Sunday. It begins Friday 
evening at sunset and lasts till sunset on Saturday. With the 
Jew^s it was then, in most severe sense, a holy day, rather than 
a holiday, and they were very strict in its observance. ]N"o one 
was allow^ed to do any kind of work, not even to prepare food, 
during this day. On Friday afternoon the housewife must have 
a sufficient store of things to eat in readiness to last over till 
Saturday night. If the family had a fire lighted when the 
Sabbath commenced, they must not allow it to go out ; if they 
had no fire, they must not kindle one till the Sabbath was over. 
Xo one could carry any burden, not even the smallest bundle 
through the streets, w^ithout incurring severe punishment. Xo 
one could take a walk beyond a certain limited distance, called 
a '' Sabbath-day's journey," which was a little less than three 
quarters of a mile. 

Of course no play of any kind was allowed, and the day must 
have been a hard one for children. They could read and talk, 
and go to the synagogue, which was the Jewish Church, but 
they could not do anything for pleasure. We shall see later on 
that Jesus did not look upon the Sabbath as other people did ; 
and we may well believe that his opinions on this subject dated 
from the time, when as a boy, shut up in the small stifling 
house, he longed for the pure air and freedom of the hills. 

But the great relief of the day w^as the service in the syna- 
gogue, which everybody attended, and to which Jesus must 
have gone gladly wdth his parents. Let us imagine ourselves 
going with him for once, and see wherein it was different from 
going to church. 



20 LIFE OF JESUS. 

As we approach the entrance, we notice a small knot of men 
gathered about a sort of bulletin board. They are reading the 
names posted there, — names of men who have misbehaved, and 
have been forbidden to enter the synagogue. Beside the door 
are small boxes, into which the people as they pass drop money, 
to be given to the poor. 

Inside, we find that the space occupied by the seats is divided 
into two portions by a low partition, which is yet too high for 
any one to look over. On one side of this partition sit the 
men, and on the other side the women. A little beyond the 
middle of the room is a raised platform, and from its centre 
rises a low pulpit, or reading-desk. Beyond this, at the oppo- 
site end of the building, is a small recess in the wall, with a 
curtain hanging across its entrance, before which a lamp is 
kept always burning, to represent the fire upon the altar of the 
great temple at Jerusalem. Within this recess stands an ark, 
or chest, which contains the Sacred Books. Against this end of 
the building, and facing the congregation, are the seats of the 
rulers and officers of the synagogue. 

Yery noiselessly the people come in, for they have left their 
wooden sandals at the door, and the patter of their bare feet 
upon the floor does not disturb the stillness of the place. Then, 
as the minister or reader mounts the platform, all stand up and 
engage for a moment in silent prayer. The people still stand- 
ing, the reader begins to recite the written prayers which make 
up the first part of the service, the congregation responding to 
each prayer a fervent *'Amen.'' 

After the prayers are finished there is a reading from the 
Books of the Law, in ancient Hebrew, an interpreter trans- 
lating the reading, verse by verse, into the common tongue. 
Then follow more prayers and another scripture-reading from 
the writings of the prophets. This ends the devotional part of 
the service ; and now comes the sermon. 

The rulers of the synagogue invite whomever they please to 
speak to the congregation, there being no regular preacher. Any 
distinguished stranger, or any member of the congregation, may 
be asked to mount the platform and give his explanation of 



CHILDHOOD. 21 

what has been read. This part of the service becomes more 
like a lecture, for the people utter applauding words if they 
are pleased, and express their disagreement if they do not like 
what is said. Other speakers rise to give their view^s, so that 
it threatens to become rather a hot debate, and seems likely to 
stretch out to a great length. Finally, however, the reader 
comes forw^ard and recites the closing prayers, a benediction is 
said, and the people disperse. It is, after all, quite like going 
to church; only there is no music, and if the preacher does not 
.suit the people^ they feel at liberty to show their dislike openly. 

There were services both morning and afternoon on the Sab- 
bath, and, besides these, regular services on Mondays, Thurs- 
days, and all feast days. On the whole, there must have been 
considerable church-going in Nazareth, — rather more than we 
are accustomed to, — and the child Jesus probably went with 
his parents very often. 

What effect can we suppose it had upon him ? A great deal 
of the service must have been very beautiful and impressive. 
The people were devout and full of feeling, and there were many 
really sublime expressions, both in the prayers and the scripture- 
readings. But there were other things not so satisfactory to a 
childish mind. Some of the people made too much display of 
their piety, kissing the fringes of their garments during the 
service in a way that seemed more affected than real. Then 
it was evident that the few men privileged to occupy the chief 
seats felt altogether more important and grand oftentimes than 
any one ought to feel during a religious service. The sermons, 
or addresses, w^ere not always very interesting, and though it 
may be said that children always have to suffer from this cause, 
still preachers now-a-days do not often talk about such trivial 
and unimportant matters as seem to have occupied a great deal 
of the attention of the Jews. 

Jesus undoubtedly saw in the synagogue a deep, true spirit 
of religion ; but he saw also a hypocritical attempt to put on 
the appearance of being very religious. Both these different 
things would make a strong impression on him, and as much 
as he revered the one he would despise the other. 



22 LIFE OP JESUS. 

And now, can we suppose that if we had lived then, and had 
met this boy in his home, upon the street, or in the synagogue, 
we should have seen anything in him to attract attention or 
win our liking ? We cannot suppose anything else. " Men do 
not gather figs of thistles," as he himself said; and no unlovable 
boy can grow up as he did into a lovable man. We must be- 
lieve that the instant one looked into his clear honest eyes, one 
felt, ^'Here is a boy who will do nothing mean or underhanded, 
and who will always prove a generous, unselfish friend." He 
was good-natured, and yet it was not easy to abuse his good 
nature; for he was never afraid to speak his mind, and knew 
how to make a few stinging words answer as well as a blow in 
reproof of wrong-doing. He was not quick-tempered, and yet 
could get very indignant with what was wrong and unfair. He 
never cared so much what was done to himself as what was 
done to others ; and more than once he stood between weaker 
children and the abuse with which they were threatened by the 
stronger. He was social and full of life, yet there were times 
when he liked best to be alone. He was always somewhat old 
for his years, and thought much about things with which other 
boys never bothered their heads. 

Thoughtful, but not sad ; good and pure, but not given to 
setting himself up as a pattern to others ; happy in disposition, 
but never boisterous, — there was in his character, we must 
believe, from his earliest years, a certain mixture of gentleness 
and strength, which quickly won from others love and respect. 

Such must have been the boy, and such as we have seen were 
some of his employments, whose name has become the greatest 
name in history, and to whose life as a man the world pays every 
year an increasing tribute of reverence and love. 

REFERENCES. 
Keim's "Jesus of Nazara," vol. ii. pp. 131-200; Hausrath's "New 
Testament Times," vol. i. p. 84, "The Synagogue;" Geikie's "Life of 
Christ," vol. i. chap, xiii.; Farrar's "Life of Christ," vol. i. p. 220. 



V. 

THE VISIT TO JERUSALEM. 
Luke IL 42-52. 

When Jesus was twelve years old he took what was probably 
his first journey, accompauying his father and mother to Jeru- 
salem. In Eastern lands children, like plants, develop more 
rapidly than with us. We fix upon twenty-one as the age when 
young men and women attain their majority ; but among the 
Jews a boy became of age at thirteen. After that he was a 
"Son of the Law," bound to observe all the requirements of 
religion. 

The purpose of this visit to Jerusalem was to take part in the 
great feast — or, as we should say, celebration — of the Passover. 
There were three of these yearly festivals among the Jews, — the 
Passover, the Pentecost, and the Tabernacles. But the Pass- 
over was the greatest of all, and lasted a whole week. It came 
in the spring of the year, about the time of our Easter, and at 
this time thousands upon thousands of Jews, from all parts of 
Palestine and from all over the world, flocked to Jerusalem. 
The city could not hold all the visitors, and for a long distance 
outside the walls booths and tents were built to shelter the 
multitude. 

The journey must have been a great event in the hitherto 
quiet life of Jesus. The people went from distant places, 
like Nazareth, in large companies or caravans, both for the sake 
of society and for safety, as travellers were none too secure from 
robbers. They took with them such bands of music as they 
had in those days, tents in which to camp at night, and long 
ines of animals — camels and donkeys — laden with provisions, 
30oking utensils, and camp furniture. Three nights the caravan 



24 LIFE OF JESUS. 

from Galilee would camp out on the road, and each day on the 
march there would be music and singing. As they passed 
through the various villages on their way, all the people would 
flock out to see the long procession pass, and the pilgrims 
would chant in chorus one of their inspiring psalms. 

Was there ever a child twelve years old to whom this pictur- 
esque mode of travelling would not be delightful ? To ride and 
walk all day through new scenes, breathing the soft spring air ; 
to eat food cooked over a great open fire; to assist in saddling 
and driving the pack animals ; and to sleep in a tent at night, 
— surely this is happiness enough for any healthy child. 

But more than the pleasures of the way, Jesus must have 
thought of what was to be seen at the end of the journey ! 
the holy city of Jerusalem, with its great Temple, its massive 
walls and gates, its crowded streets, and multitude of shops full 
of rich merchandise. It was the city where the kings of the 
nation had lived and reigned. Almost every stone of it was 
associated with sacred memories. Every Jew loved it as a 
mother, and always turned his face toward it when he prayed. 
Morning^ noon, and night Jesus had been reminded of it, and 
had heard of its glories from his earliest years. How his heart 
must have beat, when at the end of the long journey the road, 
winding among the hills, made its last turn, and there, shining 
in the sun, rose up the w^hite mass of the city, crow^ned by the 
gilded roofs and marble pillars of the lofty Temple! 

The week which followed was lai'gely given up to religious 
ceremonies. Every day there was a stately service in the 
Temple which we should consider rather barbarous, — one of 
its features being the slaughter of great numbers of innocent 
lambs and goats. Probably Jesus did not care very much about 
these services, though the chanting of the priests and the sound 
of their trumpets must have been rather fine. 

Naturally he would spend much time in sight-seeing, for there 
were many places of historic interest to be visited ; and to one 
coming from a quiet country village, city life alw^ays presents 
many things new and strange. 

But there was one place to which, above all others, Jesus was 




H 

Pm 
O 

O 
O 

M 



VISIT TO JERUSALEM. 25 

attracted, — and this shows us how wise and thoughtful he was 
for one of his years. The Temple enclosed large, open spaces 
called courts. One of these was named the Court of the Gen- 
tiles, and from it opened spacious chambers, or porches, in which 
the Rabbis sat and taught the sacred laws. These Rabbis were 
the wisest of the nation, and like our judges and senators 
were the famous men of the day. Any one was free to go into 
these rooms and listen to their teaching, or even to ask questions 
and state his opinions, if he seemed to know anything about th6 
subject being discussed. The Jewish Doctors of the Law were 
rather fond too, it is said, of presenting questions to a bright 
boy, for the sake of seeing what his fresh, unprejudiced mind 
would make of them. In these schools of the Rabbis, as we 
shall see, Jesus found himself deeply interested. 

The festival-week being ended, the visitors poured out of 
Jerusalem as fast as they had entered it, setting forth again 
in large companies for their distant homes. On the day of 
departure Jesus became separated from his parents in some 
manner. How, we are not told. Perhaps there was a spare 
hour or two which he wished to use in walking about, and so he 
went out by himself, agreeing to meet the caravan at a certain 
time and place. But as there were no clocks, and distances in 
a city are very deceptive, he might easily have miscalculated the 
time, and arrived too late. However the separation occurred, 
his parents kept on with the rest, supposing him to be somewhere 
in the crowd. Perhaps their fears were quieted by a rumor that 
some one had seen him with his companions ; and not until they 
camped for the night did they find that he was nowhere in the 
company. It was not safe to travel in the dark, but in the morn- 
ing they turned back with anxious hearts, — how anxious we 
can imagine, by thinking how we should feel if some child dear 
to us were lost in the mazes of a great strange city. Arriving 
at Jerusalem again, they began to search for him, but when 
darkness came they had not found him. Probably they had 
lived during the festival in some temporary shelter now torn 
down, so that Jesus could not come back at night to any place 
where they would go to meet him. They seem also to have 



26 LIFE OP JESUS. 

looked in many places where there was little chance of find- 
ing him, and not to have gone at once to the one spot where 
he was sure to be. But at last, sometime on the third day of 
the separation, tired and half distracted we may be sure, they 
went to the Temple. There they found him, sitting among the 
Doctors of the Law, not only listening to them, but asking ques- 
tions, — questions so full of insight and knowledge that the 
doctors were much astonished. 

His mother, joyful as she was to behold him, could not at 
once forget the days and nights of anxiety that had passed. 
She said, '•'• Son, why hast thou thus dealt with us ? Behold thy 
father and I sought thee sorrowing! " And Jesus wonderingly 
replied, ^' How is it that ye sought me? Wist ye not that I 
must be in my Father's house? " 

The answer shows that Jesus supposed his parents would come 
directly to the Temple for him, as a matter of course. We see 
here the perfect trust of his youthful heart. Separated from his 
earthly father and mother, he had gone directly to his heavenly 
Father's house, in full confidence that he was safe there, and 
that his parents would return there to find him. We see, also, 
in this incident how deep his interest already was in great and 
holy things. He was not found watching the priests in their 
gorgeous ceremonies, but among the teachers who spoke of what 
is right and true in the sight of God. Even at an age which is 
apt to be charmed with fine spectacles, Jesus cared nothing 
about external shows in religion, but only to know God and to 
be obedient to His will. 

After this, Jesus returned with his parents to their home in 
IN'azareth ; and there he continued to dwell, " increasing \n 
wisdom and stature, and in favor with God and man." 

REFERENCES. 

Keim's '^ Jesus of Nazara," vol. i. pp. 132-137 ; Farrar's " Life of Christ,*' 
vol. i. chap. vi. ; Geikie's "Life of Christ," vol. i. chaps, xiv., xv. ; *' Bible 
for Young People," vol. v. chap. vi. ; *' Bible for Learners," vol. iii. book 
i. chap. vi. 



VI. 

THE STATE OF THE COUXTRY. 

Jesus, having arrived at his thirteenth year, would begin to take 
more interest in the affairs of the nation ; and we must now 
try to get some idea of the world with which he was becoming 
familiar. 

The first fact strongly impressed upon his mind mxust have 
been that his country was not free. The people could not elect 
whom they pleased to rule over them, as we do ; nor could they 
have kings and princes of their own race, as they do in England. 
They had been conquered by the great Roman Empire, and had 
to accept such rulers as the Roman Emperor assigned them. 

The first of these stranger lords, of whom Jesus would hear 
much, was Herod Antipas, who ruled over the Province of Gali- 
lee in which Jesus lived. And he would hear no good of him, 
but only expressions of hatred and fear coupled with his name. 
He was a weak and wicked prince, with a certain kind of low 
cunning, whom Jesus afterward called ** Herod the fox." He 
was greatly disliked for his own vices, and perhaps still more on 
his father's account, of whom we must also say a few words. 

Herod the Great, as he is commonly called, had been king of 
all the Jews, and was a man whom all the better part of the 
nation detested. To begin with, the Jews were a very patriotic 
people, and to have to submit to any foreign power was hateful 
to them ; but they especially objected to Herod, because he was 
not of their race, because he did not come of any princely line, 
but had risen to the throne from low origin, and because his 
whole career had been full of crime. He had tried to be a great 
king, but his own passions and the troubles of the time were 
more than he could control. Though he had rebuilt the Temple 
at Jerusalem, and had made it more splendid than ever before, 



28 LIFE OF JESUS. 

and though he had driven out the robbers by which the country 
was infested, still the people looked upon all his good deeds as 
so many bribes to make them forget his wickedness, and gave 
him no credit for them. He was cruel, jealous, and suspicious 
to the last degree ; and his cruelty drove people into plots 
against him, which he was always detecting and punishing in 
most bloody fashion. Hundreds upon hundreds he had put to 
death, — among them his wife, Mariamne, a beautiful Jewish 
princess, and three of his sons. So little did he care for his 
own flesh and blood, that the Emperor Augustus once said of 
him that it was "better to be Herod's swine than his son." 
Another charge against him was that he had built temples in 
which to worship the Emperor, after the Eoman custom. The 
Jews regarded it as a deadly sin to render to a man the hom- 
age that should be paid to God alone. Herod died at length a 
miserable death, about the time Jesus was born, and we may sup- 
pose that the son of such a man would not be greatly loved. 

After his death, the sons whom he had not murdered began 
at once to quarrel over the inheritance, and carried their dispute 
to Rome. The Emperor made Herod Antipas ruler over the 
northern province of Galilee (who so continued during the life- 
time of Christ), and to his brother Archelaus he gave the 
southern province of Judea, which contained the great city 
of Jerusalem. 

Archelaus, however, was so bad a ruler that the people grew 
desperate, and the tumults were so frequent that he was soon 
deposed. After him, a succession of different governors reigned 
in Judea, the one best known to us being Pontius Pilate, and of 
him we shall hear again. One anecdote of him will help to 
show" us the condition of things at this time. 

All these Roman governors brought Roman soldiers into the 
country to support their authority ; and these soldiers were 
accustomed to carry standards, upon which w^ere the golden 
eagles of the Empire and silver busts of the Emperor. These 
images were idols to which the Romans paid divine honors. 
Now the Jews so hated idolatry that they would not suffer these 
standards to be brought into their Holy City, and it had been 



THE STATE OP THE COUNTRY. 29 

the custom' to leave them at the seaport where the soldiers landed. 
But when Pilate became governor he ordered the standards to be 
taken into Jerusalem by night. ^Vhen the people found them 
there in the morning, there was great excitement. A large 
crowd went to Pilate's palace to ask that they might be removed. 
He would not grant their request ; and five days and nights the 
crowd remained, making loud and persistent demands that the 
images should be taken out of their city. At last Pilate sent 
word to them to m^eet him in the Circus. The people eagerly 
obeyed, thinking the Governor was about to yield. But he had 
no such purpose. He surrounded the place with soldiers, and 
when the defenceless people w^ere huddled together inside, like 
sheep in a pen, he suddenly called the soldiers upon them with 
drawn weapons, threatening to kill them unless they gave up 
their request and allowed the standards to remain. The people, 
however, were not in the least frightened or disposed to yield. 
They dropped upon their knees and bared their necks, telling 
Pilate that he might kill them if he chose, but they would never 
be untrue to the commandment God had given them. Sooner 
would they have their heads cut off, than submit to the prac- 
tice of idolatry in their city. So Pilate, perceiving that he 
could not subdue their consciences, ordered the standards 
removed. 

These, then, were the great names of power with which Jesus 
became familiar as a boy and young man. There was the 
Emperor Tiberius at Rome under him was Herod Antipas in 
Galilee ; and in Judea there w^as a succession of governors, 
among whom was Pontius Pilate. All these men were cruel 
and oppressive, and cared nothing about the country, except to 
get out of it all the money they could in the form of taxes. 
They abused the people, who were too weak to contend with 
their foreign soldiers, but w^ho never ceased to hate and despise 
the government to which they w^ere subjected. Now and again 
the more hot-headed broke out into open rebellion Jesus must 
have heard much, in his younger years, of the brave but 
hopeless fight for freedom made by Judas of Galilee and 
his followers, which caused a great deal of blood to flow, 



80 LIFE OF JESUS. 

but did not at all better the condition of the people (see Acts 
V. 37). 

We may give three reasons why the Jews so hated the gov- 
ernment of the Romans : — 

1. It was a government of strangers ; and beneath its yoke 
they felt themselves enslaved, while they longed to be free. 

2. Their rulers were bad men, and the Jews feared that 
God might punish the nation for allowing such men to live 
among them. 

3. They had to pay to these men heavy taxes, which they 
regarded as stolen from them, and the loss of which kept them 
poor. The tithes to the priests, commanded by their own law,* 
they continued to pay cheerfully. But in addition to these they 
were compelled to pay to the Romans a road-tax, a house-tax, 
a market-tax, a poll-tax, a salt-tax, and, worst of all, a land- 
tax, — this latter amounting to one tenth of all the grain and 
two tenths of all the wine and fruit they produced. This was 
particularly offensive, because the Jews believed that God had 
given the land to them ; and to pay a tax upon it to the Emperor 
seemed like putting him in the place of God as rightful owner 
of the soil. 

All these taxes were collected by men called Publicans. They 
were for the most part renegade Jews, who had taken service 
under the Romans ; and the patriotic Jews hated them, if any- 
thing, more than they hated the Romans themselves. 

Poor Palestine, thus given over to be the prey of men who 
were little better than blood-thirsty wolves ! How the heart of 
Jesus must have ached for his bleeding and oppressed people, 
as gradually he came to know the extent of their wrongs and 
the depth of their distress ! How many days, looking abroad 
over the land from the hill-top above Nazareth, — how many 
nights, gazing up to the quiet stars, — must he have asked him- 
self over and over again, '* Is there then no remedy ? Will not 
God raise up some man to deliver us from the power of these 
wicked Romans?^' 



THE STATE OF THE COUNTRY. 31 

Probably he did not as yet realize that he could do much about 
it, though we may be sure that he longed to help and save the 
oppressed, and had many mysterious whisperings in his heart of 
a great work awaiting him. 

REFERENCES. 

Keim's "Jesus of Nazara," vol. i. pp. 233-275, 296-314 ; Geikie's "Life 
of Christ," vol. i. chaps, iv., xviii., xix., xx. ; Hausrath's "New Testament 
Times," vol. i. pp. 173-190 ; also fifth division, "Herod," continued in 
vol. ii. 



VII. 

THE JEWISH SECTS. 

While the country of Jesus was thus enslaved and oppressed 
from without, it was divided into hostile parties within, which 
made its condition much worse. Had the people all felt and 
thought and acted together, it would have been more difficult 
for the Romans to hold them in subjection. But the various 
parties into which they had divided, hated each other almost as 
fiercely as they hated the Romans ; and this kept tliem weak 
before their common enemy. To none of these sects did Jesus 
ever belong; but he had to learn about them, — and so must we, 
in order to understand how he regarded them. 

We may begin with the sect of the Sadducees, which was made 
up of the Jewish aristocracy and its adherents. They were the 
" old families," and are said to have taken their name from a 
priest called Zadok, who lived in King David's time (1 Kings 
i. 32). All the priests connected with the Temple belorged 
to this sect (Acts v. 17). They were the most refined class, 
having inherited wealth and social position, and were quite 
friendly with the Romans. In fact, though they did not love 
their foreign masters, yet as the least of two evils they made 
friends with them. The Romans appointed them to offices of 
which they would have been quickly deprived had the nation 
become free, — for they had not much power with the people, 
and the great popular party was bitterly opposed to them. 
Their peculiar beliefs were — first, that only the written La-V)?", 
as it is in our Old Testament, was to be obeyed; and secondly, 
that there was no future life. We shall find out the full mean- 
ing of these beliefs by contrasting them with the opinions of the 
Pharisees, who were their opponents. 

The Pharisees were a very numerous and powerful party. In 



THE JEWISH SECTS. 33 

the time of Christ there were about six thousand who bore the 
name, and there were many thousands more who sympathized 
with them and followed their lead. The name itself means the 
*' Separated," — for their great aim w^as to be better and holier 
than other people, and they were very righteous in their own 
esteem. The Sadducees, as has been said, obeyed only the 
written Law ; but the Pharisees had, in addition to this, an oral 
Law, — that is, one not written down, — wliich they supposed 
had been given to Moses by Jehovah. There were also many 
rules and precepts which their famous Eabbis had prescribed ; 
and these, too, the Pharisees minutely obeyed. Some of this 
oral Law was good and wise, but much of it was utterly absurd. 
For example, it gave minute directions about lighting and 
taking care of candles at night ; and to light candles in any 
other way was not only improper in the Pharisees' regard, but 
was positively wrong. This oral Law said also that it was 
sinful to eat an egg that had been laid on a festival day, — as if 
the very fowls were bound to observe religious requirements. 
There were a great many such petty regulations about food and 
dress and deportment which we should smile at, even as matters 
of taste ; and when we find that the Pharisees made it a religious 
duty to comply with them, they seem really silly. That people 
should have solemn laws about such things, seems much as if 
our government should make a law putting men in prison for 
neglecting to pick up a lady's pocket-handkerchief. 

Still, many of the Pharisees did try earnestly and hard to be 
good, according to their ideas of goodness ; and their faithful 
obedience to all this oral Law made a great impression on the 
minds of the people. But there were others among them who 
had found out what would give them a reputation for saintliness, 
and who only cared for the praise of men. The Pharisees of 
this kind were mean, selfish, and cruel at heart, though they 
appeared so religious outwardly. 

The Sadducees taunted them with being all hypocrites, and 
laughed at the laws by which they governed their conduct. The 
laws given by Moses they said were quite enough, and contained 
all God's requirements. But the Pharisees in return called the 

3 



34 LIFE OF JESUS. 

Sadducees very irreligious people, and particularly held them up 
to the scorn of the nation, because they were friendly with the 
Romans. The Pharisees themselves hated and feared all 
foreigners, and would have no dealings with them whatever, 
if they could help it. 

The other chief point of disagreement between the two sects 
was about the future life ; for while the Sadducees taught that 
the soul died with the body, the Pharisees ardently believed in 
a world to come. Strange as it may seem to us, the warfare 
between the two parties was very hot with respect to this doc- 
trine (Acts xxiii. 6, 7). One w^ould think that the Sadducees 
might have been very glad, at least, to hope for a life hereafter. 
But it appears that they actually thought such a hope had a bad 
effect upon men ; that if people looked forward to a future life 
they would neglect the work and the opportunities of this world. 
So the two parties called each other bad names, accused each 
other of all sorts of wickedness, and grew ever more bitter and 
spiteful in feeling. Must we not suppose that Jesus, as soon 
as he w^as old enough to understand w^hat they were talking 
about, w^as made indignant by their foolish and passionate 
controversies ? 

We find the Scribes and Pharisees often spoken of together 
in the Gospels. The leading men among ,the Pharisees were 
Scribes, while the leaders of the Sadducees were Priests. There 
was this great difference between them, that while any one, 
however humbly born, could become a scribe by study and 
native talent, one must have been born of a certain family 
to become a priest. A boy who wished to adopt the profession 
of a scribe, went to Jerusalem and entered one of the Schools 
of the Law (like that in the Temple which so interested Jesus). 
Then, after a long time of training and study he was, as w^e 
should say, graduated a scribe. After that he might become a 
lawyer or a teacher, or rise at last to the office of judge. The 
most famous scribes were called Eabbis. One of the greatest of 
these, named Eabbi Hillel, Jesus must have heard quoted fre- 
quently, for he was perhaps alive when Jesus was born, and 
to this day he is remembered by the Jews with great honor. 



THE JEWISH SECTS. 35 

He left a saying so much like our Golden Rule that we ought 
to be familiar with it. He said, " What is hateful to thyself, 
do not to thy neighbor." At this time there was a young 
Pharisee, named Saul, whom Jesus did not at all know, but who 
became afterward the Apostle Paul, and the greatest leader of 
the early Church (Acts xxvi. 5). 

Another sect which deserves notice was that of the Essenes. 
They also were quite numerous, for the ejewish historians tell us 
that there were about four thousand of them at this time. What 
their name meant we do not clearly know. W^e may briefly 
describe them as Jewish monks, for they lived together in 
communities by themselves and held all their property in 
common. 

Like the Pharisees, the Essenes were very strict in their 
obedience to the Law, and were, in fact, Pharisees who had 
separated themselves from the world, as monks are Catholics 
who have retired from worldly pursuits. On entering the 
Society they took a solemn vow to obey all its regulations. 
They were very good and kind, and also very temperate people, 
for they lived upon bread, water, and a few vegetables. But 
the resfc of the nation looked upon them with disfavor, because 
they would have nothing to do with politics, and spoke against 
both war and commerce. They believed with the Pharisees in 
a future life, but they went further, and had visions of the 
spiritual world. They even had names for certain angels, like 
Uriel, Raphael, Michael, and Gabriel. 

Besides these sects we may mention the Xazarites, people who 
had taken upon themselves certain vows of abstinence, either 
for a period of days or for life. Something may be learned of 
them from lumbers vi. 1-21, and from the histories of Samuel 
and Samson. John the Baptist, also, was a Nazarite for life. 

These were the parties and kinds of people which Jesus 
learned to know in his youth, as children now learn of Republi- 
cans and Democrats, Episcopalians, Unitarians, Methodists, etc. 
But Jesus^ never belonged to any of these sects. How could he 
join them ? For though there was something good in all of 
them, yet there was also a great deal of foolishness ; and they 



36 LIFE OP JESUS, 

were full of sectarian pride and bitterness. Jesus grew up, 
bearing a certain likeness to the best features of all these sects, 
but from his youth he must have seen a broader truth than they 
could comprehend. 

REFERENCES. 

Hausrath's " New Testament Times," vol. i. pp. 135-169 ; Keim's ''Jesus 
of Nazara," vol. i. pp. 327-393; Geikie's " Life of Christ," vol. i. chap, 
xvii. ; see also Index for scattered references to the various sects ; Chad- 
wick's *'The Man Jesus," pp. 67-73. 



VIII. 

THE EXPECTED MESSIAH. 

We have seen how Palestine was oppressed by the Romans, 
and how the people were divided into quarrelsome parties 
among themselves. All this time, we must remember, Jesus 
as he grew up was thinking more and more of the true way 
to help his country out of the evils and troubles that so afflicted 
it. Indeed, that was what a great many were thinking about ; 
and not among the Jews alone, for other countries suffered 
like Palestine. 

We can see that the Romans did much good. They were 
masters of the world ; and though they held all lands with a 
strong and cruel grasp, yet they prevented the smaller nations 
from making war upon each other, and forced them to live and 
trade together peaceably. The world under them was something 
like a great prison, where lawless people are made to obey rules of 
good conduct. Xow merely shutting up bad men in prison does 
not improve them much ; but it gives good people a chance to 
get at them, and teach them to love what is right and true. So 
the Roman Empire, which made men stop fighting and brought 
them all under one government, gave Jesus and his followers an 
opportunity to teach the world a new love of righteousness and 
peace. 

But at that time very few people saw any good to come out of 
the Roman rule. They only saw that their liberty was gone, 
that the soldiers of the Empire did many brutal and shocking 
things wherever they went, and that they had to pay large sums 
of money to the Emperor, the loss of which they seriously felt. 
If a great army should come into our country, take from us a 
large part of our possessions, arrest and kill our dearest friends 
for trying to defend their homes, and disregard in every way our 



38 LIFE OF JESUS. 

rights and our wishes, it would be very hard for us to see that 
all this could be of any benefit to us. 

The conditions of life had everywhere become so hard as 
to produce a general feeling that they could not be endured 
much longer, and that a change must soon occur. The world 
was so full of oppression and discontent that people felt as if 
they were living over a volcano, which might at any time break 
forth. Little signs and rumors occasioned great hope or alarm, 
as people longed for or dreaded the unknown events that seemed 
about to transpire. 

A story came to Kome, the Capital of the Empire, that while 
a ship was lying becalmed at sea, the sailors had heard a loud 
\'oice coming from a neighboring island, proclaiming the death 
(tf the great heathen god Pan. This story troubled the Empe- 
ror not a little, for he took it to be a sign of great changes about 
t.D come to pass. The augurs at Rome were teaching that the 
€ xisting period of history was nearly closed, and that a Golden 
Age would soon begin. Egyptian priests announced that a 
mysterious bird called the Phoenix, — - said to appear only in 
times when there was a great crisis in the world's affairs, — had 
once more been seen. So, in many countries, there was an 
expectation that tiie Poman rule might soon end. 

Li Palestine, the people had very definite ideas as to the man- 
ner in which they were to be freed from their foreign masters, 
and of what w^as then to take place. Hundreds of years before, 
their great prophets had said that a wonderful King would yet 
be born to the nation, the wisest and mightiest that the world 
had ever seen. He would give laws to all mankind, and all 
nations would come and bow before him. The later prophets 
took up the strain, and even more clearly and positively foretold 
the coming of this King of the Jews, who should make himself 
master of the whole earth. These prophecies had grown into 
the heart of the people more deeply as their troubles had 
increased ; and now the men and women among whom Jesus 
lived were all looking and praying for the coming of this great 
Messiah^ — the " Anointed One," — who should teach them all 
knowledge, and deliver them out of all their woes. 



THE EXPECTED MESSIAH. 39 

Let us think for a moment what a strange and yet what a 
sublime hope this was ! It was strange, because, as compared 
with the great nations on all sides of them, the Jews were 
neither rich nor strong. Neighboring kings had for centuries 
crossed and recrossed Palestine, in their wars with each other, 
making no account of the Jews whatever. Palestine was like 
a little isla.nd out at sea, exposed to storms from every side. Its 
inhabitants would just begin to recover from one tempest of 
war, when another would fall upon them from the opposite 
quarter. They had been plundered, enslaved, and oppressed 
throughout a good part of their history. Yet it was not any 
victorious power, but this down-trodden Jew, who first said, 
''My God is Lord over all the earth, and King of all gods." 
1^0 thing could break his spirit or quench his hope ; he answered 
the scorn of others with a fiercer scorn ; he proudly called his 
people " God's chosen people ; " in His own good time, he said, 
God would send the Messiah, and before him the greatest 
armies of other nations would melfc away like smoke. 

Fancy a poor, friendless man going about the streets saying 
that he was the true king of England, and that a messenger 
would soon come over the seas to summon him to his throne 
and his crown ! Probably we should all laugh at him and call 
him crazy. But if one day the messenger came, and the man 
was suddenly made rich and powerful, we should say that, after 
all, he knew what he was talking about. This small and poor 
nation of Jews kept saying that God would send His messenger, 
the Messiah, to make them the foremost of all people. In 
what degree their expectation was fulfilled we shall see later on. 
But it is very remarkable that they should have had such a 
dream of the future, — for it was the dream not of one ambitious 
man, but of a whole nation ; and it is a fact, that the wisest, 
the noblest, and in the best sense the mightiest of all men, 
was born a Jew, as if to answer this long cherished hope. 

The people among whom Jesus lived had no more doubt that 
the jMessiah would come, sooner or later, than we have that the 
sun will rise to-morrow morning. They had studied every line 
and letter of their prophets anxiously and earnestly, that they 



40 LIFE OF JESUS. 

might miss no hint of the time and manner of his appearing. 
That the time was near, all agreed ; but there were many 
opinions as to where and how he would be first seen, and what 
he would first do. 

The Essenes thought he delayed his coming because the people 
were still so wicked ; and they hoped by leading good lives to 
hasten his advent. The Pharisees were chiefly anxious so to 
conduct themselves, that if the Messiah should appear during 
their lifetime they might have high places in his kingdom. 
The Sadducees thought that one of the well-known princes of 
the nation would prove to be the Messiah. But the general 
belief was that he would live among them unknown and obscure, 
or even hidden and disguised, till the time came for him to ap- 
pear openly and proclaim himself. So the people were always 
thinking, " Perhaps he is already with us ! Perhaps to-morrow, 
or at the next festival, he will make himself known ! " 

When he did come they all expected to be made rich and 
happy. Jerusalem would become the Capital of the earth, as 
Eome then was, — only it would be larger and more splendid than 
Eome, or any city, had been before. There would be no more 
war and no more suffering, after all the wicked had been pun- 
ished. The bad people were first to be put out of the way, and 
then the good were to live in peace and plenty forever. The 
trees would bear fruit all the year round ; the grapes and 
the grain would be much larger and finer than before ; wild 
animals would lose their ferocity, so that the lion and the lamb 
would dwell together ; there would be no more sickness, but 
the deaf, the dumb, the blind, and the lame would all be cured 
at once. The earth was, in fact, to become a perfect paradise ; 
and over it the Messiah would reign in Jerusalem, giving wise 
and just and holy laws to all mankind. 

]\Iean while what did Jesus think of all this ? Undoubtedly 
he hoped and prayed for the Messiah as earnestly as any, during 
his boyhood and youth. But as he grew up, did he form any 
resolve, or feel any longing, to be the Messiah himself ? We 
are not told, and cannot certainly say. When the call came 
he was not surprised, and yet not at once could he fully believe 
that he had been chosen to fill this holv office. 



THE EXPECTED MESSIAH. 41 

Probcably the feeling grew stronger in his heart that some 
great future was before him ; and it is not unlikely that the 
thought sometimes occm'red to him, " What if God should 
summon me to be the Deliverer of ray people ? " The event 
showed that he held none of the foolish and extravagant fancies 
which had grown up in most minds, but had formed so pure and 
lofty an ideal of the Messiah's work, that few were able to 
appreciate it. He must have been thinking for a long while 
what he would like the Messiah to be and do ; some whispers 
in his heart must have told him that he himself would be called 
of God to the sufferings and labors which he saw the Messiah 
must undertake. 

REFERENCES. 

Keim's "Jesus of Kazara," vol. i. pp. 314-327 ; Hausrath's "Ne^- 
Testament Times," vol. i. pp. 191-204; Geikie's "Life of Christ," vol. i. 
chaps, vi., xxii. ; Allen's " Fragments of Christian History," chap, i., '' The 
Messiah and the Christ." 



IX. 

THE NEW PROPHET. 

MatTo iii. 1-12. Mark i. 1-8. Luke iii. 1-18. John i, 15-28. 

While many of the people of Palestine were thus watching 
and waiting for the Messiah, suddenly the tidings spread abroad 
over the country, — " There is a Propliet by the Jordan, on the 
edge of the Wilderness, who says that the Messiah is already with 
us, and that the Kingdom of Heaven is at hand." 

Imagine a company of shipwrecked people on a lonely coast, 
waiting day after day for a ship to arrive and rescue them. 
They have kept one of their number on a hill above them to 
watch the far-off line where sky and water meet, and let them 
know when the expected sail appears in sight. At last this 
watchman sounds the joyful cry, " The ship is coming ! " How 
the people run hither and thither ! some climbing to the look- 
out's place, others hurrying to the beach, — all anxious to 
catch the first glimpse of the sails which bring them relief and 
deliverance. 

Such commotion was made in Palestine when, after long 
waiting, the new Prophet, John the Baptist, sent forth his 
cry, '' Repent ! for the Kingdom- of Heaven is at hand." Who 
was this John the Baptist, whose words made such a sudden 
stir, and whom the people eagerly crowded together to hear and 
see? 

He was a man who had lived as a boy in the south of Pal- 
estine while Jesus had been growing up in the north. He, too, 
had felt deeply all the evils of the time. He saw how the 
people suffered ; how many of them were being led away by 
sin into deeper suffering ; how the priests, who ought to have 
been good and wise, were many of them foolish and wicked 
men ; how the Pharisees and Essenes for the most part only 



THE NEW PROPHET. 43 

put on the appearance of religion, and had not much faith or 
love in their hearts. 

Being of a fiery and impetuous nature, the sight of all this 
grew to be more than John could bear. He had a pleasant 
home in Hebron, but he could not be content like others simply 
to wait for the Messiah. He would go of! into the wilderness 
towards the Dead Sea, where at all events he need not see the 
wrongs that filled his soul with hot indignation, and there he 
would pray to God, night and day, to teach him how he might 
help his people. 

This wilderness was a dreary and desolate place, w^here there 
was little to be seen save rocks and sand. One might walk 
through it for days and meet no living creature, unless it were 
now and then a bird, a fox, or a poisonous snake. There was 
no water, save such as had been left by the rain in the hollows 
of the rocks, and that supplied by a few tiny springs. There 
was nothing on which one could support life, except locusts and 
w^ild honey. The bees built their nests in clefts among the 
rocks, and the locusts, a kind of grasshopper, Tvere blown by 
the south winds from Arabia. 

Here in this wilderness John lived entirely alone for many 
years, subsisting on such fare. He saw no human being, other 
than criminals w^ho had fled into this solitude to escape the 
officers of the law ; his only house was a cave ; his only cloth- 
ing was a coarse garment made of camel's hair, bound at the 
waist by a leathern girdle ; his only companions were his own 
thoughts ; his only occupation was to meditate on the words of 
the Prophets, and to pray God to help his people out of their 
weakness and sin. 

At last, as the result of his thinking and praying, a great 
purpose began to take possession of his mind. Here in the 
desert the Roman soldiers were far away, and it did not seem 
so hopeless to contend with them. Dangers at a distance 
never seem so great as when we are close to them. People . 
who lived under the shadow of the Roman forts w^ere so fearful 
of them that they hardly dared hope God would be able to 
overthrow them ; but to John in the wilderness, W'hat were a 



44 LIFE OF JESUS. 

few armed men, that they should hold back the Kingdom of 
Heaven? 

Moreover, had not the Rabbis been saying that the Messiah 
only delayed his coming because of the sins of the people ? 
Had they not said that if for one day only the whole nation 
should truly repent, that day the Messiah would appear and 
establish his kingdom? The people sJiould repent and turn from 
their wickedness. He, John, would make them. While others 
were only waiting and wishing, he would do something. John 
never for one instant supposed that he was the Messiah ; but 
that great King must be only waiting, he thought, for the 
people to purify themselves for his coming, — and John heard a 
voice in his own heart bidding him go forth and say to all, 
'' Repent ! for the Kingdom of Heaven is at hand." 

So he left his cave and his solitude, and went out to the 
banks of the Jordan. Here he preached to those whom he 
found ; and they, being convinced that he was a true Prophet, 
with a new word of God to speak to them, told others what they 
had heard. These others, in turn, spread tlie story more widely 
abroad, until the fame of the new Prophet reached Jerusalem, 
and the people began to stream out in crowds to hear for them- 
selves. Even into distant Galilee and quiet Nazareth came 
tidings of John's preaching, and of the multitudes that w^ere 
gathering about him. 

Jesus had now become a man thirty years old, or perhaps 
somewhat more. He heard of the wonderful Prophet who was 
making many disciples ; and leaving his home and his quiet life, 
never to return to Nazareth again except for a brief visit, he 
journeyed to the distant south where John was preaching. 
Was there any whisper in his heart, as he set forth on this 
journey, whither it would lead him ? Did any shadow of com- 
ing trial rest upon his spirit as he took leave of the happy scenes 
of his childhood ? We may well think so ; and that, mingled 
with such hope and joy as the report of John's words had 
awakened in his heart, there was a trace of deep sadness, as 
if the approaching day, which was to bring to others so much 
happiness, would bring to him suffering and untimely death. 










a 
o 



THE NEW PROPHET. 45 

To the banks of the Jordan, then, near where that river emp- 
ties into the Dead Sea, a stranger amidst the multitudes of 
people gathering there from every direction, came Jesus from 
his northern home. What manner of man was he, whose fame 
had drawn Jesus thither ? AVhat was the scene Jesus looked 
upon as he joined the company gathered in the open air to 
listen to John's preaching ? He saw before him a tall, strong, 
wild-looking figure, wdth long hair flowing down over his shoul- 
ders, with bare arms, and glowing eyes, who wdth impa^:sioned 
gestures was pouring a torrent of bm'ning words into the ears of 
the listening people: "I am a voice f^rying in the wilderness. 
Prepare ye the way of the Lord ! for after me cometh one who 
is mightier than I, the latchet of w4iose shoe I am not worthy 
to stoop down and loosen. He is already standing among you. 
His fan is in his hand ; and as the laborer driveth the chaff 
from the wdieat, so will he purge the wicked from the land. 
Repent, therefore ! cease quickly from your evil w^orks and learn 
to do good, for the Kingdom of Heaven is at hand." 

John's glance fell upon a group of Pharisees and Sadducees 
among the throng, and stretching his arm toward them he 
said sternly, '' Ye brood of vipers ! who hath w^arned you to 
flee from the wrath to come ? "What if you are children of 
Abraham and heirs of the promise made to him? God will not 
save you unless you bring forth works of repentance, for out of 
these stones God can raise up children of Abraham, to inherit 
the promises-." Such were the words he spoke ; while again 
and again during his discourse he sent forth the w^arning cry, 
'' Repent ! repent! and be baptized." 

Then some of his bearers, moved by what they had heard, 
would leave their places, and going up to John would say that 
they wished to confess their faults and become his disciples. 
These went down with him into the River Jordan, and there he 
baptized them. By this simple and impressive ceremony they 
expressed their desire to be cleansed from all the evil that had 
been in their hearts, and their purpose to lead afterward pure 
and holy lives. 

What a scene it must have been ! the swiftly flowing river, 



46 LIFE OF JESUS. 

the thousands gathered in hushed stiUness upon its banks, the 
Prophet and his converts standing in the stream, — he talk- 
ing to them earnestly, and they showing through the repentant 
tears that filled their eyes the light of a new joy and peace ! 
A band of disciples stood upon the edge of the river, waiting to 
receive those coming up out of the w^ater, and reverently regarded 
their master, w4iom some thought might be himself the promised 
Messiah. Yet all this scene would long ago have faded from 
the memory of mankind, but for the fact that Jesus was there 
looking on, and afterward himself went down into the water 
to be baptized. That great event we must leave for another 
chapter. 

EEFERENCES. 

Keim's *' Jesus of Nazara," vol. ii. pp, 201-266; Farrar's ''Life of 
Christ," vol. i. 104-114 ; Hausrath's "New Testament Times," vol. ii. pp. 
93-112 ; Geikie's " Life of Christ," vol. i. chaps, xxiii. xxiv. xxv. ; " Bible 
for young People," vol. v. chap. vii. 



X. 

THE MESSIAH MADE KNOWN. 

Matt. iii. 13-17. Mark!. 9-11. Luke iii. 21-22. John i. 31-34. 

We have come to an event in the life of Jesus which, like the 
first stopping-place on a journey, marks the completion of one 
part of it ; but before we describe it we must stop a moment, 
to consider how we shall set to work. There are four Gospels 
in our New Testament. Three of these tell the story of the 
Baptism of Jesus, each in its own way and differently from the 
others; the fourth does not tell it at all. In the first place, 
how shall we account for the fact that they do not agree ? In 
the next place, how shall we make up our minds in what way 
the story ought to be told ? 

In answer to the first question, we must remember that no 
Life of Jesus was written till some years after he was dead. 
For a long time his disciples expected him to come back 
from heaven, and be with them on the earth. It was not 
to them as if he were really dead, but only as if he had gone 
on a journey ; and as he was expected to return, they did 
not feel the need of writing down the history of his life. 
Whenever the apostles preached, they told about Jesus, and 
many stories of what he had done and said weie treasured 
up in the memory of the Christians. Very likely some sto- 
ries not true were told about him, as there have been about 
every great man ; and all that was remembered of his life, 
being told over and over again, would become more or less 
changed. If any of us tell a story of what has happened, 
and it passes round among our friends, we find after a while 
that without the least desire to deceive, and simply because 



48 LIFE OF JESUS. 

each one tells it in a little different language, the stoiy gets 
somewhat changed. 

So it was with the story of the life of Jesus, during the years 
before it had been committed to writing. When at last the 
Christians concluded that their Master would not come back to 
earth again, they wanted to have all that w^as known about him 
clearly written out. But, meantime, most if not all the men 
who were with Jesus during his ministry had died. Though 
three of our Gospels bear the names of Apostles, they were 
probably written by some of their followers after the Apostles 
themselves were dead. Turn to the beginning of the first Gos- 
pel, and we read, "The Gospel according to St. Matthew," — 
which undoubtedly means, " The life of Jesus as Matthew told 
it in his preaching." First, the Apostles remembered what they 
could ; then after them the people to whom they had preached 
remembered, as they were able, what had been told to them : 
this is what was finally written down. It is not strange, then, 
that many of the incidents are told in different w^ays by the 
different writers. 

How^, then, shall we decide just w^hat actually did occur, when 
we find that the Gospels do not agree ? The best we can do is 
to put the accounts together, and say how we think it must have 
been. If several of your friends were to bring you conflicting 
descriptions of the same thing, and you could not go to look at 
it yourself, you would say that probably none of them remem- 
bered it just as it was, and would try to make up your mind 
from their imperfect accounts how the thing would appear to 
you, if you could see it with your own eyes. Of course we can- 
not be perfectly sure that we are right in such a case, but only 
that we have come somewhere near the truth ; and we must not 
think other people necessarily wrong if they have another opin- 
ion about it. 

And now let us try to get some idea of that great event, — the 
Baptism of Jesus, — as we may suppose it was known to his 
first disciples. 

John had been for some time preaching and baptizing on the 
banks of the Jordan, and always those keen, piercing eyes of 



THE MESSIAH MADE KNOWN. 49 

his were looking out from underneath his bushy eyebrows, 
searching the faces that thronged about him, to see if in any 
of them he could behold the features of the promised Messiah. 
*' The time must be drawing very near now," John doubt- 
less thought. " The Messiah is only waiting till the whole 
nation shall repent. Have they not repented ? Thousands 
upon thousands have come to me confessing their sins, and 
have gone home to lead better lives. Surely the time of his 
coming must be close at hand." Every day as John stood up 
to preach before the people, his first thought may have been, 
" I wonder if he is among them ! " Some day not far distant, 
he was sure, the great king and deliverer of his people would 
appear, for God would make him known when the time had 
fully come. 

One day, after the preaching, John saw a young man ap- 
proaching him who at once fixed his attention. There was 
something in his face which made John's heart leap for joy. 
" Can this be he ? " And as the young man came nearer, a 
great voice seemed to be saying in his ear, " The Messiah ! 
This is God's anointed ! " The young man w^as Jesus. As 
he had listened to the powerful words of the Prophet, his soul 
had been stirred as never before. When he arose to walk towards 
John it was as if an angel were leading him. He knew not 
clearly what was to take place ; but louder than ever he heard 
that call in his heart, summoning him to the holy and heroic 
work God had prepared for him. 

Like two messengers sent from distant cities to meet at a cer- 
tain place, who have never seen each other's face, and w^ho yet 
know each other at once among all the people coming and going, 
by the look of expectancy each sees in the other's eyes, — so 
John and Jesus met, and knew that God had appointed their 
meeting. What a moment that must have been for both of 
them, as they first stood face to face ! Jesus felt that he had 
found the man who would tell him the meaning of those strange 
whisperings in his heart which he had heard even from his 
childhood. This was the messenger from God, who had come 
with a message specially addressed to him. The eager look in 



50 LIFE OF JESUS. 

the face of Jesus, as if he expected a divine revelation were 
about to be made to him, may have been what led John to think, 
*' Here is the Messiah ! " And what emotions must have swelled 
in John's heart, as he thought that he was looking upon the 
greatest man in the whole life of the world, — the man who, 
more than any king or emperor, should be the world's teacher 
and guide ! 

Without a word, Jesus went down into the water to be 
baptized like the rest. But John, after his long waiting and 
watching, beholding in Jesus the one whom he believed God had 
sent to be the Messiah, felt that he had no right to treat him 
like one of his disciples. "" I have need to be baptized of thee, 
and comest thou to me?" John said. But Jesus ansv/ered 
quietly, '' Suffer it to be so, for thus it becometh us to fulfil 
all righteousness," — meaning doubtless that it was right for him 
to give the same sign which others gave, that he promised to be 
true to all God's requirements. Then John baptized him ; and 
as Jesus came up out of the water and knelt down to pray, John 
declared to some who were standing near him, '' This is he of 
whom T said, that after me should come one mightier than I. 
He shall baptize you with the Holy Spirit as I baptize with 
water." Afterward John said to his disciples that when he 
looked upon Jesus he knew him to be the Messiah, as quickly 
and clearly as if a dove from heaven had alighted upon his head, 
or a voice from the clouds had proclaimed him to be the beloved 
Son of God. So in after times it came to be written down that 
a dove lighted upon Jesus, and a voice spoke. But it is more 
wonderful to think, what is also made plain in the Gospel 
account (Matt. iii. 14), that John knew Jesus to be the Messiah 
immediately, though there was no outward sign. We must 
believe that God did really speak to John's heart, though 
no one else heard the voice from Heaven. 

Thus the Messiah was made known, and one man at least was 
sure that the long-promised Deliverer had come. The first 
part of the story is ended. How the Messiah was received, 
and what he did, — this is the touching and beautiful part of 
the narrative remaining to be told. 



THE MESSIAH MADE KNOWN. 51 

But after this it is not Jesus simply with whom we have to 
do. It is Jesus the Messiah ; or, using the Greek word Christ 
instead of Messiah, henceforth our story is that of the life of 
Jesus Christ. 

REFERENCES. 

Geikie's " Life of Christ," vol. i. pp. 408-415 ; Keira's "Jesus of Nazara," 
vol. ii. pp. 266-300; " Bible for Young People," vol, v. chap. viii. ; Farrar's 
''Life of Christ," vol. i. pp. 114-118. 



PART SECOND. 



I. 

THE CONFLICT IN THE AVILDERNESS. 

Matt. iv. 1-11. Mark i. 12-13. Luke iv. 1-13. 

It is not probable that John told many people that the Messiah 
had been made known to him. It was his part to wait for the 
Messiah to declare himself publicly, when and where he pleased. 
He may have told a few, but the knowledge of what had oc- 
cm-red at the Baptism did not spread far. 

Immediately afterward Jesus disappeared. John would not 
wonder at this. He doubtless expected to hear soon that 
Jesus had begun his work, perhaps in Jerusalem ; and mean- 
while it was his duty to go on as before, preaching to the 
people, till he should receive the Messiah's orders. 

But where had Jesus gone? He went into the Wilderness, 
from which John a little time before had come out, — for there 
were many things to be settled in his mind, and he had great 
need to be alone. In a moment, as by a flash of lightning, it 
had been clearly revealed to him that he was the Messiah, 
chosen of God; and his heart had answered, " I will do as God 
wills," — but this had happened under great excitement, and 
now he must stop and think. 

In time of war, the General may wish to send a messenger 
through the enemy's country, where if he should be caught he 
would be instantly killed. He thinks carefully who is his 
bravest and most skilful soldier, and then intrusts to that man 



THE CONFLICT IN THE WILDERNESS. 53 

the service to be performed. The soldier is for the moment 
pleased with his General's notice and confidence. His heart 
swells with pride at thought of the glory to be won, and he says 
at once, *' I will go." But when he goes back to his tent to 
prepare for the journey, these great emotions no longer sustain 
him; then the dangers he must face rise up before him, and he 
begins to ask himself, " Can I perform the hard task assigned 
to me ? Was I not rash to promise it ? " 

Jesus had received such a call to a work of great difficulty 
and peril, and when he went into the wilderness to think it all 
over, he had a sharp conflict with himself to undergo. 

To be the Messiah ! — could he be sure that he had the 
strength and wisdom, or that God would give him the ability 
to carry through so great an undertaking? The way before 
him was full of danger and uncertainty ; the people were 
fickle, —they might follow him for a time, then all at once turn 
against him and put him to death before he had accomplished 
anything. He was one man, alone and unknown, — how could 
he hope to become the world's teacher and leader ? If he were 
to go out and say to men, ''I am the Messiah," what then? 
Should he do what the people would expect of him, — put him- 
self at the head of a splendid army and fight against the 
Eomans ? Or ought he simply to go among the people teach- 
ing them about God and how to do right ? 

Day and night these questions were in his mind as he wan- 
dered about in the Wilderness: " Am I perfectly sure that God 
means me to be the Messiah ? And in what way shall I undertake 
the Messiah's work? " There was little to eat in that lonely 
place, but for a long time he was so busy with his thoughts 
that he scarcely felt the need of food ; besides, even if he 
should starve there by himself, how could he return to mingle 
again with men, till these questions were settled in his own 
mind ? 

We all know that when conscience tells us we ought to do 
that which is difficult or distasteful, something says in our 
hearts, '^ Why should you? Better do as you want to, and let 
the right go." 



54 LIFE OF JESUS. 

So when Jesus said to himself that God had called him to be 
the Messiah, a voice kept whispering, " Are you certain about it ? 
Is it not foolish to think that you, a carpenter's son, have been 
selected for so high and holy an office ? Will you not fail if 
you try to do this great work ? " All these thoughts Jesus had 
to put down, though it was only by a hard struggle that he 
triumphed over them. 

The story in the Gospels preserves for us a little fragment of 
this conflict, which it is said lasted forty days and nights. 
Jesus became after a time faint and hungry, but he did not stop 
to look for food. Even in his troubled dreams he was still 
trying to decide these questions. All the Prophets had said that 
the Messiah would be able to do the most wonderful things by 
means of the power God should give him, and the thought came 
into his mind, " Why should I not command these stones to be 
made bread ? If I can do that, I shall know that I am in truth 
the Messiah." But then he quickly put the thought aside, 
for he remembered it was said in the Scriptures, '^ Man shall 
not live by bread alone, but by every word which proceedeth 
out of the mouth of God" (Deut. viii. 3). It was by the 
word of God in his heart that he must decide upon his duty. 
Strange things were done by men who were not good and 
pure. If he was the Messiah, he must prove it to himself 
not by working miracles, but by conquering all inward evil 
and weakness. 

Another time, when perhaps he was worn out with loss of 
rest and food, so that he sank into a kind of waking sleep, he 
seemed to be standing on the lofty roof of the Temple in 
Jerusalem, where it overhung a steep precipice, and to be 
looking down into the deep valley hundreds of feet below. 
Still this question pursued him, ''Can I be sure that God 
means me to be the Messiah ? " The thought came to him, 
" If I am he, would not God keep me from falling, were I to 
cast myself over this giddy height ?" (Ps. xci. 11, 12.) Then he 
remembered again that it was said in the Scriptures, '' Thou 
shalt not tempt the Lord thy God" (Deut. vi. 16) It was not 
right, he saw, to run foolishly into danger and expect God to 



THE CONFLICT IN THE WILDERNESS. 50 

rescue him ; and he must not try to decide the question in that 
manner. 

At last he imagined himself on the top of a high mountain, 
like the hill behind his village home in Nazareth, with the \Yide 
country spread out before him. Something whispered in his 
heart, " If you will be a little selfish and cruel hke other men, 
you can use your power as the Messiah to make yourself king 
over all this land." Then he said, " This is an evil thought. 
Get thee hence, Satan ! I must w-orship and serve God in all 
things, as it is written (Deut. vi. 13.) and I will not try to do 
God's work in any other than the noblest way." 

This ended the contest ; all his doubts and dark thoughts fled 
away. For many weary days it had been as if he were fighting 
with evil spirits; but now they all departed, and ^'Angels 
came and ministered unto him.'' What a beautiful expres- 
sion that is, to indicate the peace and content that come to 
us all when we have gained the victory over w^hat is weak 
or wrong ! Perhaps, unseen to us, angels are about us at 
such moments ; and perhaps in real truth Jesus saw them, 
when his fight wath temptation was ended. At all events, 
rest came to his tired heart, as if angels had brought it direct 
from heaven. 

This conflict in the Wilderness is usually called Christ's temp- 
tation ; though you w^ill notice that none of the thoughts with 
which he then contended were what we should call wdcked, — 
they were rather thoughts of weakness. Jesus knew in his 
heart all the time that he was not mistaken about the call of 
God which had come to him ; but still it was hard for him to 
bring his whole mind to realize and accept the great change 
in his life which had so quickly taken place. 

At the beginning of this which we may call the second part 
of his histoiy, we see that after a sharp conflict with himself 
Jesus fully determined that he was the Messiah, and that he 
would try to lead the people out of their ignorance and wretch- 
edness and sin. The way was not altogether bright before 
him, and already he saw that it might soon lead him to death ; 
but from this time he went forward, never hesitating or doubt- 



56 LIFE OF JESUS. 

ing for an instant, — never troubled by the least return of those 
fears and uncertainties which had beset him in the Wilderness 
like a troop of evil spirits. Henceforth, notwithstanding all 
his sorrows, his life was cheerful, trustful, one might even say 
for the most part bright and happy. 

KEFERENCES. 

Keim's '' Jesus of Nazara," vol. ii. pp. 3Q0-329 ; Farrar's " Life of Christ," 
vol. i. chap. ix. ; Geikie's "Life of Christ," vol. i. chap, xxvii. 



n. 

JESUS RETURNS TO GALILEE. 
Matt. iv. 12-25. Mark!. 14-22. Luke iv. U-15. John!. 29-51. 

The Gospel of John does not speak of the conflict in the 
Wilderness, but relates some incidents which we may sup- 
pose to have occurred when Jesus returned to the banks of the 
Jordan. 

During the time when the account of Christ's life existed only 
in the memory of his disciples, and before it was written down, 
many incidents became misplaced. They are now like thfe 
pieces of a dissected map mixed up in a box ; and as some of 
the pieces are entirely lost, we cannot be perfectly sure of finding 
the right place for all that are left. 

It is probable, however, that Jesus first went back to the scene 
of his baptism when he came out of the Wilderness. Here John 
again recognized him as the Messiah, before some of his friends. 
They, however, made no haste to leave John and follow Jesus. 
Others before this had claimed to be the Messiah, and had 
miserably failed to accomplish anything. The people did not 
wish to be deceived again, and most of them were disposed to 
wait for some proof that Jesus was the real Messiah. 

Some of John's disciples, however, were not so slow to feel the 
power of the new leader. Two young men to whom John had 
pointed him out, followed him, as he walked along by the river. 
Jesus turned and asked, "What seek ye?" They, perhaps 
not knowing just what to say, replied, '^ Master, where dwellest 
thou?" The Master said pleasantly, " Come and see." So 
they went with him, and as they became acquainted were 
quickly convinced that here was one greater than John. There 



53 LIFE OF JESUS. 

was nothing wild or exciting in the appearance of Jesus, 
and strangers did not at once see that he was different from 
other men. But those who came close to him found a charm 
in his speech and manner which soon won their reverence and 
love. 

After a few days Jesus had a little band of disciples about 
him, and with these he set out for his home in Galilee. Already 
he had decided that as the Messiah he could not have any- 
thing to do with armies, as most of the people expected, but 
must teach his countrymen by word and example the purest 
and noblest way of living. Naturally, therefore, he went 
to begin his work where he was best acquainted with the peo- 
ple, and felt surest of making them understand what he wished 
to teach. 

But now a thing happened which made no little commotion 
through the land, the news of which may have reached Jesus 
before he arrived at his journey's end. John was suddenly 
arrested and thrown into prison. Not because he had done 
anything wrong, but simply because the Roman governor had 
become afraid of him. Herod Antipas thought John might 
use his powder with the people to stir up a rebellion : so he 
sent a troop of soldiers, who soon had him fast locked in a dun- 
geon. The great Prophet was in the power of the Romans, .and 
was soon to be put to death. What better fate could Jesus 
expect, when he should become famous as a leader of the peo- 
ple ? Still this new illustration of the dangers before him did 
not hold him back ; he was all the more anxious to begin his 
work, since with John in prison there was no other to whom 
the people could look as a guide. 

The place in which Jesus first preached was as different from 
the scene of John's labors as he himself was, in person, from 
that fierce and fiery Prophet. John shouted and stormed ; Jesus 
was quiet and gentle in his ways. John was gloomy and lived 
much by himself; Jesus was of bright and cheerful disposition 
and loved society. John preached upon the edge of the Wil- 
derness where Nature was dreary ; Jesus went at once to the 
most beautiful spot in all Palestine. 



JESUS RETURNS TO GALILEE. 59 

Imagine a lake, some thirteen miles long and six broad, 
whose waters are wonderfully blue and clear. The boatman, 
leaning over his boat's side, can see the pebbles on the bottom 
and the fish swimming underneath him, at a great depth be- 
low. This is the Sea of Galilee. On the eastern side there 
are mountains rocky and desolate ; but the western shore is 
a succession of low hills, which when Jesus looked upon them 
were all covered with green vineyards, stately trees, and white 
villages. The lake lies in a deep hollow^ five hundred feet 
lower than. the surface of the Mediterranean Sea, and this makes 
it very warm. Its shores are almost unvisited by winter, and 
summer reigns there nearly the whole year through. 

In the time of Christ it was one great garden, producing 
the most luscious fruits in abundance. All along, houses and 
villages were thickly clustered, half hidden in the luxuriant 
foliage, and birds of brilliant plumage mingled their songs 
with the sounds of busy life that filled the air. The lake too 
was covered with life ; for hundreds and even thousands of 
boats were plying their way hither and thither, some carrying 
passengers and merchandise, and some filled with men en- 
gaged in catching the fish with which the waters of the lake 
were filled. 

This western shore was for some time the scene of Christ's 
labors. Dividing the coast into two halves, the principal place 
on the southern part of the lake was Tiberias. Here was the 
Palace of Herod Antipas, a beautiful marble structure, to be 
seen from afar, up and down the coast. On the northern half 
of the lake, the largest place was Capernaum, where Jesus for 
a time made his home. This was a large village of. some im- 
portance, because the great Caravan road from Damascus to 
the Sea ran through it. There were no railroads or even 
wagons in those days, and goods were carried across the country 
on the backs of camels and donkeys, long lines of w^hich, slowly 
pacing along, passed through Capernaum. This place was on 
the border of Galilee, and government officers were stationed 
there to collect taxes on the merchandise which the caravans 
brought into the country. 



60 LIFE OF JESUS. 

It was in Capernaum that Jesus began to preach, and the 
people soon flocked to hear him. Pie did not at once say openly 
and to everybody that he was the Messiah, but seemed rather 
to wish them to find that out for themselves from what he 
said and did. It is not probable that Jesus ever expected 
to see himself acknowledged as the Messiah by the whole 
nation. He knew that for a long while only a few would un- 
derstand him J or fully believe in him ; and he wished to teach 
these few so well, that they could carry on his work if he were 
suddenly taken away. 

He was like one with a bag of precious seed, who finds that 
not many will allow him to sow it in their gardens. He there- 
fore plants it carefully and tends it faithfully in a few places, 
so that the tree or shrub which springs from it may get a good 
start, and furnish seed after he is gone, as people more and more 
learn its use. 

Jesus wished to gather about him a company of inti- 
mate friends and disciples whom he could teach more care- 
fully than was possible through his public preaching. He 
observed those whom he thought might be fit to join this com- 
pany, and so clearly did he perceive the thoughts of others that 
he knew when they were prepared to devote their lives to help- 
ing him in his labors. Walking by the shore of the lake he 
saw some fishermen engaged in their work. Doubtless he had 
before noticed them among his listeners, and now when he said 
" Follow me, and I will make you fishers of men," they at once 
left their boats and their nets and went with him. 

But though Jesus was specially devoted to those whom he 
thus called to be his disciples, he preached constantly to all who 
came to hear him. Not only did his eloquence attract the peo- 
ple, but he had a wonderful gift of healing the sick, which 
quickly extended his fame. From far and near they came to 
listen to the new preacher, and be healed of their diseases. 
Throughout all Galilee and as far as to Jerusalem, tidings 
spread abroad about the prophet whom all were eager to hear 
and see. Jesus of Nazareth, who entered Capernaum wdth only 
a few friends, an entire stranger to all the people of the 



JESUS RETURNS TO GALILEE. 61 

place, had not lived there many months before his name was 
on everybody's lips, and crowds attended him wherever he 
moved. 

REFERENCES. 

Haiisrath's "Xew Testament Times," vol. ii.pp. 128-14-2 ; Farrar's *' Life 
of Christ," vol. i. pp. 143-151, and chap. xii. ; Keim's ''Jesus of Xazara," 
vol. ii.pp. 329-379; "Bible for Young People," vol. v, pp. 155-163; Geikie's 
*' Life of Christ," vol. i. pp. 415-422, 483-493, and chap, xxviii. 



III. 

THE SERMOX AT NAZARETH, 

Luke iv. 16-30. 

After a time, Jesus began to make journeys to other places in 
Galilee. St^-angers who came from distant cities and villages 
desired him to come and preach to them at home, where their 
friends could hear him also ; and he was very willing to 
grant their request. Wherever he went, a multitude gathered 
to listen to him ; and after the preaching, sick people thronged 
about him to be cured. 

Going about from one village to another, he came at last to 
Nazareth, where he had grown up. We can imagine what 
curiosity to hear him ther^ must have been in that place of all 
others. Everybody remembered him, it was so short a time 
since he had gone away. And now he had suddenly become 
great and famous, — a credit and a source of honor to the little 
town in which he had lived so long as a quiet, humble citizen. 

Nazareth had now a Prophet of its own. Its inhabitants felt 
a new pride in themselves, as if they had given him to the 
world; and they surely expected to have the first place in his 
regard. If he had done wonderful works elsewhere, how much 
more would he delight to astonish the friends of his youth by 
the use of his great powers. In short, they undoubtedly felt 
as if Jesus belonged to them more than to other people, and 
thought he would make a special effort to please them. 

Probably Jesus learned something of their feeling as soon as 
he entered the place. Very likely they crowded round him 
with offensive familiarity. People who had scarcely noticed 
him in former days now came forward with warm words of 
welcome. Old friends greeted him in the old way, not appear- 
ing to recognize the great change that had taken place since he 
was last among them. 



THE SERMON AT NAZARETH. 63 

Xovv, if Jesus had been like any ordinary man suddenly made 
rich or notorious, this would have been well enough. But he 
did not so regard himself. He was God's appointed Messiah, 
and he looked upon those great gifts of teaching and healing of 
which he suddenly found himself possessed, and which he 
did not doubt God had specially bestowed upon him, with as 
much awe and reverence as if they had been given to some one 
else. 

If you had received from a very dear friend and benefactor 
some precious and sacred gift, — a gift so rare and valuable 
that you hardly dared take it out of its case to look at it, and 
which you never thought of in other than a tender and solemn 
way, — how would you feel to have your playmates crowd 
around you, crying out, " Let us see it ! " manifesting no more 
respect for it than if it were a cheap, common toy ? For him- 
self, Jesus cared nothing. But he cared a great deal for the 
gifts of God which he held in keeping, — too much to show 
them for the gratification of a vulgar curiosity. 

Moreover, though the place was dear to him, the people of 
Nazareth had no special claim upon him. It was not his busi- 
ness to reflect credit upon this or any town, but in all places 
alike to attend to the work God had given him. Before the 
service in the Synagogue, Jesus must have had ample proof that 
the people of the village did not feel the sacredness of his mis- 
sion, but were chiefly intent upon making a show of him for 
their own benefit. 

The usual hour for Sabbath service arrived, and the little 
Synagogue w^as full to overflowing, for Jesus was to preach. 
After the opening prayers and the reading from the Law, Jesus 
stood up to read the lesson from the Prophets. Certain portions 
of the Scriptures were appointed to be read each Sabbath, and 
the lesson for this day was singularly appropriate. It was from 
the Book of Isaiah ; and when Jesus had found the place, he 
began where it says, " The spirit of the Lord is upon me, 
because he anointed me to preach good tidings to the poor " 
(Isaiah Ixi). When he had finished the reading he sat down to 
deliver his sermon, for such was the custom of those days. 



64 LIFE OF JESUS. 

First of all he began to say to them that the scripture he had 
read was fulfilled in him. He had come '' to preach good 
tidings to the meek," "to bind up the broken-hearted," "to 
comfort all that mourn," " to preach the acceptable year of the 
Lord." This was the text from which he drew his discourse; 
and as he went on, to speak perhaps of that better future when 
all should obey God's will, and love should rule in all hearts, 
his audience was delighted and charmed with his "gracious 
words." " Is not this Joseph's son? " they whispered to each 
other. " Who would have thought that one who has lived 
among us so long, a mere carpenter, could speak like this! " 

But after Jesus had talked for a little while on this theme, 
he took up another matter about which he could not remain 
silent. He was not there simply to please them, but to do them 
good, — to show them how they could reach that better future 
of which he had spoken. It was his duty to make them see, if 
possible, wherein their lives were wrong, and what were the 
nobler ways of thinking and acting. Again, we must remember 
that while such assumption of su]3erior wisdom sounded rather 
overbearing to his former acquaintances, Jesus felt that it was 
not he himself, but rather God through him, who was teaching 
the people. 

" You will remind me of the old proverb," he said, " ' Physi- 
cian, heal thyself.' Begin your work at home. Do here what 
you have done elsewhere. Let the glory of your works be here 
seen, and the fame of them go abroad from this place, w^hich 
has the first claim upon you." All this was in the minds of the 
people, and Jesus answered their thought, more in sorrow than 
in anger, by telling them that it could not be so. They did not 
honor his mission in their hearts as they ought to honor the 
work of God. They were thinking too much of the renown 
which he as a Prophet might confer upon their village. He 
quoted to them the saying, " A prophet is not without honor 
save in his own country," and tried to show them that so long 
as they cared more to lift themselves up into new importance 
than to increase God's kingdom upon earth, it was useless for 
him to try to work among them. 



THE SERMON AT NAZARETH. 65 

His words were, no doubt, somewhat stern, and his hearers 
began to take offence. '' He scorns us, then," they said to them- 
selves. " He will not be our prophet; does not think us good 
enough; and none of his great works are to be performed for 
our benefit." Jesus must have noticed the scowls gathering on 
their brows; but he w^as not afraid of them, and continued his 
discourse. He reminded them that the Prophet Elijah, when 
his life was threatened by his own countrymen, w^as directed by 
God to the house of a poor widow in the strange country of 
Sidon (1 Kings xvii. 8) ; that Elisha had used his God-given 
power, not to heal the proud Israelites, but to cure a Syrian 
soldier (2 Kings v.). 

The hot-blooded [N'azarenes thought these words were spoken 
to indicate contempt for them. Jesus meant that those who 
came to him ignorant and suffering had the highest claim upon 
him, and that he could regard neither threats nor worldly 
distinctions of place and rank. They, in their anger, heard 
only that he would do nothing to please them, and looked upon 
them as of less account than a widow of Sidon or a Syrian 
leper. 

This was more than they could bear. A carpenter's son, 
whom they had for years looked down upon, to treat them with 
such lofty scorn ! In their blind rage they forgot the first part 
of the sermon which had shown such marvellous eloquence. 
The assembly became a furious mob. They rose with shouts 
and howls, dragged him out of the Synagogue, out of the village, 
and up to the top of the hill above, which Jesus knew so well, 
bent upon killing him by throwing him over the precipice of 
rocks. 

Perhaps their anger had somewhat cooled by the time they 
reached the top, for in such minds a blaze of temper dies down 
as quickly as it is kindled. Probably they w^ere awed also by 
his coolness and fearlessness, for he did not beg for his life or 
show the least alarm. At all events, when they arrived at the 
summit of the hill they released their hold of him, and he 
quietly walked away. 

This seems to have been the last time that Jesus went back to 



66 LIFE OF JESUS. 

the scenes of his boyhood ; and it may have been on this occa- 
sion that his family left Nazareth also, and went to live with 
him in Capernaum. 

In this incident we see that the dangers which Jesus expected 
had already begun to gather about him ; and we have an illus- 
tration of the steady determination and courage with which he 
met them all, even to the last bitter end. 

REFERENCES. 

Keim's ''Jesus of Nazara," vol. iii. pp. 22-26; "Bible for Young 
People," vol. V. chap, xviii. ; Farrar's " Life of Christ," vol. i. chaps, xvi., 
xxii. ; Geikie's "Life of Christ," vol. ii. pp. 171-175. 



IV. 

HEALING THE SICK. 

Matt, viii., ix. Mark i., ii. Luke iv., v. 

Returning from Nazareth, Jesus went back to Capernaum 
again. We cannot give anything like a daily record of his life 
there, for only some fragments of the account of it have come 
down to us. It is like far-away music, of which only now 
and then a strain is brought to our ears by the breeze, while of 
the rest we hear nothing. For many days Jesus taught and 
labored there by the Lake, and we have to make what picture of 
his life we can from the few incidents told by the writers of the 
Gospels. 

^Ve must remember that as yet only a few thought of him as 
the Messiah. Many came to hear him preach, and see his 
great works of healing. But, after all, they felt the charm 
of his words without very clearly understanding them, and 
he was not the kind of Messiah whom they were looking for. 
Although the multitude followed him wherever he went, he did 
not feel elated as if he had already achieved success. We shall 
see something of his skill and power, and also some of the diffi- 
culties in his way, by taking up a few of the events of his 
work in Capernaum. 

One Sabbath day he was speaking to a large congregation in 
the Synagogue, when suddenly a crazy man arose and began to 
shout in a wild and furious way. In times of great religious 
excitement there are always some who lose their reason. In our 
hospitals to-day there are many patients insane upon religious 
subjects ; for religious emotions when fully aroused are very 
strong, and, like the passion of anger, easily overthrow the weak 
will and judgment. The fact that this man was taken with a 
fit of raving while Jesus was speaking shows how deeply the 
feelings of the audience had been touched. 



68 LIFE OF JESUS. 

In those times little was known about insanity. It was 
commonly thought that evil spirits entered into people and made 
them talk in such strange and senseless fashion. Insane per- 
sons themselves often had this delusion, as would naturally be 
the case if they had before shared the common belief in, and 
fear of, possession by evil spirits. So when the excitement of 
the occasion brought on this man a fit of madness, he began to 
cry out as if he had been an evil spirit, '* What have we to do 
with thee, Jesus of Nazareth! Art thou come to destroy us? I 
know thee, thou Holy One of God." 

It is not probable that Jesus believed there was a devil inside 
the man. But other men were to him like children, and he had 
to talk to them as if they were children, in language which they 
could understand. 

If he had merely told the insane man to be quiet, very likely it 
would have had no effect. But, fixing his eye upon him, Jesus 
said in a commanding voice, " Hold thy peace, and come out of 
him! " That command reached the root of the man's delusion, 
and at once his raving ceased. Here we see again, as at Naz- 
areth, how completely Jesus was master of the situation, and 
how in any sort of tumult he knew exactly what to do and say. 
As a good sailor knows instinctively how to act when a sudden 
squall strikes his sail, so in those stormy scenes through which 
Jesus moved he never lost his presence of mind, and always did 
the right thing, even without stopping to think. We see also 
what power he had to command the feelings and j)assions of 
others who were not able to control themselves, — a power like 
that which the lion-tamer possesses, to make fierce beasts obey 
him. 

The Gospels relate many stories which show that Jesus could 
cure bodily as well as mental diseases. We know that the state 
of the mind has much to do with bodily health. People are 
often made ill by grief or anxiety, and are sometimes able to 
throw off sickness by a strong determination to get well. Jesus 
had such wonderful command over the minds of others, that he 
could, to some extent, reach their physical troubles and weak- 
nesses also. As we read the accounts of his works of healing, it 



HEALING THE SICK. 69 

seems to us that many of the stories must have been changed, as 
they were told over and over, before being written down. But 
we cannot tell how far such power as Jesus possessed might be 
used to cure disease; and therefore, while we may have various 
beliefs about them, we do not know just how accurately these 
stories represent what Jesus did. We may be sure, however, 
that his power of healing was so great as to convince him 
that it was God's special gift to the appointed Messiah. 
We may be sure, also, that his works of this kind were 
so marvellous as quickly to spread his fame through the 
whole land. 

In one case Jesus is said to have healed a man of leprosy, a 
slow but terrible, and nearly always fatal disease peculiar to 
E^istern countries. It may seem a little strange that after this 
cure Jesus charged the man to go his way and tell nobody 
what had been done to him. But we must remember that he 
considered himself first of all a teacher of the truth. He was 
beginning to be afraid that, as the fame of these cures spread, 
sick people would come to him in such numbers that he would 
have no time to teach the strong and well. He did not want 
them to become so intent upon getting their physical troubles 
removed, that they would forget his words of wisdom and the 
sins which he wished to correct by his teaching. 

Once, here in Capernaum, he was teaching in a private house. 
All the doors and windows were blocked up with listeners, and 
people surrounded the house outside to catch some few words of 
what Jesus was saying. Four men came bearing a cot, on 
which was stretched a man sick with the palsy. They could 
not get into the house, so great was the throng, and probably 
they were afraid to wait till Jesus came out, lest among the 
many claimants for his notice they might not be able to attract 
his attention. So they succeeded in making their way to the 
outside stairway that led up to the top of the house, and having 
carried their burden up thither, they began to remove the flat 
and loosely made roof. When they had made a sufficiently large 
hole, they let the sick man down with cords into the very room 
where Jesus was sitting. 



70 LIFE OF JESUS. 

However much annoyed he might have been by this rude 
interruption of his discourse, Jesus must have been touched by 
the faith in him which the sick man and his friends manifested 
in taking all this trouble. So, as he looked upon the helpless 
form before him turning toward him eyes full of appeal for 
help, Jesus said to him, " Thy sins are forgiven thee." 

Why did Jesus say that ? Because all the Jews thought 
that sickness was God's punishment for breaking the religious 
law. Probably this man thought that he had not said his prayers 
as often as he ought, or in some such way had offended God, and 
that therefore God had sent the palsy upon him. Jesus knew 
that no other saying would so quickly give the man comfort and 
courage as to tell him that his sins were forgiven. We need not 
suppose that Jesus agreed with him about the cause of his 
sickness, but knowing how the man felt, he naturally used the 
words which would convey to him most sympathy and hope. 

But these words at once stirred up hard thoughts in the 
minds of some of the people present. '' What! a man assume to 
forgive sins ? God alone could do that. Was it not wdcked thus 
to take upon one's lips words which God alone should speak ? " 
Jesus saw their look of horror at what he had said, and noted 
them whispering to each other. But instead of taking back 
what he had said„he saw his opportunity to teach them a lesson. 
He himself believed that it was the power of God by which he 
spoke and effected his cures, and he always desired to make 
others believe that his teachings w^ere such as God had put into 
his heart. Here w^as a chance to impress upon these people that 
a mightier than himself was addressing them through his voice. 
So when he beheld them accusing him of blasphemy in their 
hearts, he said, "You shall see that I can speak in the name 
of God, and that I am directed by Him in what I do and say." 
Turning to the sick man, he commanded him, " Arise, take up 
thy bed and go unto thine own house." To the amazement 
of all, he did arise, picked up his cot, and walked out of the 
room. 

How quick Jesus was to seize the occasion, not only to do 
good, but to enforce a lesson upon those about him ! How quick, 



HEALING THE SICK. 71 

too, were those whom he wished to teach, and whose lives he 
would have brightened and helped, to take offence at his say- 
ings ! Their ideas were narrow. Their minds were full of pre- 
judice. They thought all goodness consisted in observing the 
rules of conduct which the Rabbis had given them, though all 
the while their hearts might be full of hatred and injustice. 
Jesus came to them great and noble of heart, and because his 
goodness so far exceeded their little rules, they kept accusing 
him of evil. They were honest enough, but very foolish and 
blind. 

Owls and bats, which fly at night, and whose eyes are not 
made to bear much light, doubtless think it very cruel and 
WTong of the sun to shine so brightly; so the darkened souls, 
which cannot see much truth, commonly love their ignorance 
best, and are apt to be offended if one tries to show them what 
the truth really is. 

REFERENCES. 

Clarke's ''Legend of Thomas Didvmus," pp. 194-200; Keim's "Jesus ol 
Nazara," vol. iii. pp. 170-197, 206-217, 226-219; "Bible for Young People," 
voL V. pp. 166-176; Farrar's "Life of Christ," vol. i. pp. 234-237, 344- 
347; Renan's "Life of Jesus," chap. xvi. ; Geikie's "Life of Christ," vol. 
ii. chaps, xxxiii., xxxiv. 



V. 

JESUS AND THE PHARISEES. 

Matt. ix. 9-38. Mark ii. 14-28; iii. 1-6. Luke v. 27-39; 

vi. 1-11. 

We have seen that when Jesus spoke of forgiving sins, certain 
people accused him of blasphemy, — a crime which the Jewish 
Law punished with death. These people were Scribes and 
Pharisees ; and if you remember what has been already said of 
them, you will understand why they were certain to be dis- 
pleased with Jesus. There are people who think it very wrong 
to drive on Sunday, and who would be shocked if you should 
propose such a thing. So the Pharisees were continually being 
shocked because Jesus did not pay attention to all their absurd 
notions of right and wrong. Let us look at some of the foolish 
charges they made against him, and see how he met them. 

Here in Capernaum, where Jesus made his home, there were 
many government officials called "publicans,'' whose business 
it was to collect taxes on the merchandise passing through by 
the caravan road. Many of them w^ere wicked and cruel men, 
no better than robbers, who used their power to get money out 
of the people for themselves. But others, again, were no doubt 
honest, upright men, who simply did their duty under the law. 
The Jews, however, hated the whole class, because they served 
under the Romans, and held them all, good and bad alike, to be 
the worst of sinners. If one of their own nation became a 
publican, the Pharisees would not allow him in their syna- 
gogues or their houses ; they would have no dealings wath him, 
nor even speak with him if they could help it; above all, they 
would not eat with him, for this made them, as they said, 
*' unclean.'' 



JESUS AND THE PHARISEES. 73 

The Pharisees were like a person who wears a very white 
dress, and who hardly dares either stand or walk or sit, for fear 
that the dress may get soiled. Their great horror was lest they 
should sully the purity of their souls, either by doing some for- 
bidden thing, or by coming too close to others who were sinners; 
in which case they would have to pay money to the priests, and 
go through certain ceremonies to make themselves "clean." 
To eat with a publican was therefore, to the Pharisee, about as 
bad as being a publican. Jesus, however, had no such feeling 
toward this despised and hated class. If they were honest men, 
they were as good as anybody in his regard. If they were bad 
men, he wished, not to avoid, but to help them. 

One day, as he was walking through the streets of the town, 
he saw a publican named Matthew (or Levi) "sitting at the 
receipt of customs." Jesus must have known something about 
him before, probably had observed and liked him while he was 
teaching, and now determined to have Matthew for one of his 
disciples. So he said to him, as he had to others, "Follow 
me ! " and Matthew, understanding what the call meant, at 
once left his business to obey it. Without doubt he felt 
that a great honor had been conferred upon him, — much as 
one of the despised negro race would have felt in the old 
days of slavery if he had been invited to a social gathering of 
white people. 

But Matthew was not poor. He had a house, and plenty of 
friends of his own class. In order that they might have an 
opportunity to meet and talk with the great Teacher, he asked 
Jesus to go home with him to dinner, and invited some of his 
acquaintances also. Jesus went, as a matter of course. He 
would go anywhere, if only there was a chance to do good. 

But it became noised abroad that Jesus had gone to Matthew's 
house and was eating there with "publicans and sinners." 
The Pharisees were greatly scandalized. A man set himself up 
for a Rabbi, and visit a publican ! They had never heard of 
such a thing. It sounded to them as it would sound to us if 
we heard that a minister had allowed himself to be drawn into 
low company. 



74 LIFE OF JESUS. 

Some of Jesus' disciples seem to have been about the place, — 
and to them the Pharisees addressed themselves. ''Are not 
you ashamed of your Master to have him sitting in there 
with pablicans ? " The disciples probably replied with spirit, 
so that a dispute arose which reached the ears of Jesus. He 
was quick to perceive what w-as going on about him, and 
understood at once what the trouble was. 

Coming to the door, w^e may suppose, he answered the Phari- 
sees himself. *'You say that these men w^io have made me 
their guest are sinners ; where, then, should I be if not among 
those who need to be saved from sin ? What would you think 
of a physician who visited only healthy people, and refused to 
go into a sick-room because he might catch the disease ? ' ' 

They had no answer to make to that question, so they brought 
forward a new complaint. " Your disciples are not religious,'' 
they said. " They do not fast and make frequent prayers, like 
John's disciples, much less like the Pharisees." To this Jesus 
replied, '' Why should they make themselves miserable by going 
without food ? This is their season of gladness while I am with 
them. I am as a bridegroom among his friends, and in my 
presence they are full of joy." Then he added, with a touch 
of sadness, " They will be sorrowful enough when I am gone 
aw^ay." 

Moreover, he went on to tell them, by means of an illustra- 
tion, that he should no more think of making his disciples 
conform to all the old religious customs, than of putting a 
patch of new cloth upon a worn-out garment. His religion was 
to be a new one, — somewhat like the old, to be sure, but no 
mere patching up of Phariseeism. 

The Pharisees went away silenced, but not convinced. They 
could not answ^er Jesus, but they would not acknowledge that 
he was right. Just because he so completely exposed their fool- 
ishness, they were afraid of him, and were beginning to hate 
him. 

About this time they appear to have set spies upon him, to 
watch for something in his teaching or conduct that would 
enable them to show before the people that he was a wicked 



JESUS AND THE PHARISEES. 75 

man. Of course they found nothing really wrong in hira. But 
as Jesus did not observe some of the petty religious customs of 
the Pharisees, these spies reported the instances in which he had 
not complied with them, and his enemies made use of such 
reports to create feeling against him. 

They found out that his disciples, going through the fields 
one Sabbath, had pulled and eaten a little wheat. Xow the 
Jewish Law said that it was wrong to do any work, such as 
threshing, on the Sabbath; and some of the Rabbis declared 
that rubbing heads of grain between the hands, to get out the 
kernels^ was a kind of threshing, and therefore wrong on the 
seventh day of the week. When the Pharisees learned that 
some of Jesus' disciples had done this, they accused him of 
permitting Sabbath-breaking. 

Another Sabbath day, in the Synagogue, he healed a man who 
had a withered hand; and again they raised a cry against him. 
He showed them how unfounded their accusation was ; for the 
Law allowed them to help an animal in distress on the Sabbath ; 
and if he might not heal the sick, then they made an ox of 
more value than a man. 

When they sav/ him curing the insane (" casting out devils,'' 
it was called), they said that he himself was in league with 
devils, and this was why the evil spirits obeyed him. But Jesus 
answered that this was folly, for neither good spirits nor evil 
spirits would fight against those of their own kind. 

it made not much difference, however, what Jesus said to the 
Pharisees. They were determined to make him out a bad man, 
so that they could persuade the people not to go and hear him 
preach. Unfortunately, they had a great deal of influence, and 
many were beo-inning to fear that it might be wrong to listen to 
this new doctrine. 

Think how mean it was of these Pharisees to poison the 
public mind with such petty charges against one whose only 
thought was to do good, — one who loved them, even, while they 
were talking of getting him imprisoned or killed, and who knew, 
as they did not, what the truth and right really were. Contrast 
their spiteful feelings with the noble impulses that filled 



76 LIFE OF JESUS. 

Christ's heart. When he saw the multitude " like sheep with- 
out a shepherd," he was "moved with compassion." He felt 
like one sent, ahnost alone, to reap an immense field of precious 
grain. Turning to his disciples he said (we may be sure, with 
tears in his eyes), "Pray that God will send more laborers to 
help us in gathering this great harvest." 

We pity the Pharisees, because they were stupid rather than 
wicked. And yet we cannot help despising them for their mean 
opposition, in the name of religion, to the greatest teacher of 
religion who has appeared among men. 

REFERENCES. 

Keim's "Jesus of Nazara," vol. iii. pp. 357-369; Geikie's "Life of 
Christ," vol. ii. chap, xxxiv. ; Farrar's "Life of Christ," vol. i. pp. 245- 
248, and chap. xxiv. 



VI. 

THE SERMOX ON THE MOUNT. 

Matt. v. 1-16. Luke vi. 12-26. 

There is an old saying, that every man is once in his life an 
orator. A man not accustomed to public speaking, but feeliug 
deeply the importance of something that he wishes to say, may 
say it with the ease and force of a trained speaker. So if a 
man is ah'eady an orator, there are times when he outdoes him- 
self in eloquence. Probably there is one time when he speaks 
better than he ever has before or can again. 

Jesus preached hundreds of discourses which we know noth- 
ing about. But there was one which seemed to make a particu- 
larly strong impression upon those who heard it, and which was 
therefore specially remembered. This is called the " Sermon 
on the Mount," because it was given on one of the hillsides 
lying a little way from Capernaum. 

There is a reason — as will be seen when the circumstances 
are stated — why Jesus should have been more than usually moved 
at this time, and incited to put forth all his power. As yet, he 
had not said fully or clearly what he proposed to do as the Mes- 
siah, and very few of his disciples had thought much about it. 
They knew him as a great Prophet who taught beautiful and 
sublime truths and did *' many wonderful works." They loved 
and reverenced him, — carried to him their troubles and diffi- 
culties, and found always comfort and help. He was a most 
helpful guide and friend, who, they hoped and believed, would 
yet become the Messiah King, — as we may hope that the wise 
public man whom we greatly admire will rise to high office. 

But, pn the other hand, the Pharisees and their friends, who 
disliked Jesus because he did not pay more heed to their trivial 
religious ceremonies, were beginning to say that if Jesus claimed 



78 LIFE OP JESUS. 

to be the Messiah, he was an impostor. This made the disci- 
ples anxious that Jesus should declare himself to be King at 
once, and' show the Pharisees in the wrong by forcing all the 
people to obey him. His friends were beginning to demand 
that he should do something to silence the Pharisees; and he 
must answer the demand in some manner, or they would turn 
away from him. 

Doubtless Jesus would have been glad to go on as usual, not 
saying much about himpelf as the Messiah, but gradually teach- 
ing the people that the true Kingdom of God could only come as 
their own hearts were filled with love and peace. By slow 
degrees he had hoped to banish from their minds the thoughts 
of war and bloodshed, which they connected with the beginning 
of the Messiah's reign, and to win all their affections to his 
pure and loving work. But now the enmity of the Pharisees 
would not permit this delay. As the disciples heard their mas- 
ter called an impostor, they wanted him to answer the charge 
immediately, by calling the power of God to his aid and making 
himself the Nation's King. 

Jesus saw that he must now tell his friends to give up all 
thought of the worldly triumphs which they were hoping for. 
The lesson which he wanted to teach them by degrees he must 
put before them all at once. Would they be able to understand 
it ? Could he make them see how much nobler than their own 
was his thought of the Kingdom of God ? Would they not call 
him cowardly because he would not fight ? Might not all their 
love for him be turned to contempt and hatred, if he suddenly 
told them that the work he had been doing was all he meant to 
do ? You see that he was put in a dangerous situation, and had 
need of all his power as a teacher of the truth to carry him 
through the difficulty. 

It was a custom of Jesus to escape often from the hot town 
w^hen night came, and go out into the country entirely by him- 
self. Here, climbing to some silent hilltop, he could throw^ 
himself down on the cool earth and rest under the quiet stars 
without danger of being disturbed. He needed more refresh- 
ment than he could find in the stifling air of the city, to give 



THE SERMON ON THE MOUNT. 79 

him strength for his ceaseless and exhausting labors. These 
nights he sometimes spent wholly in prayer, when the moriow 
was to be a day of special trial. 

Such a night alone with God he had passed on one of the 
hills near Capernaum before the day when this great sermon 
was delivered. When the morning came his disciples knew 
where to find him. Perhaps he had bidden tliem come out to a 
certain place to meet him. If so, tliey understood that he had 
something very important to say, and what could it be about 
except the setting up of the new Kingdom of God ? The news 
quickly spread from one to another of those who called them- 
selves disciples w^here Jesus was to be found, and early in the 
day they had gathered in great numbers upon the quiet hillside. 
Many of them doubtless thought that before the day was done 
they would be enlisted soldiers in a new army of the Lord, by 
whose resistless might the proud Pharisees and the hated Komans 
would alike be swept away. 

When Jesus met his disciples, the first thing he did was to 
choose out twelve men from among them w^ho were to be his 
Apostles, — which means "those sent out." What a hush of 
expectation there must have been as one by one the names of 
these men were called and they stood apart in a group by them- 
selves ! Was Jesus about to declare himself King of the Jews, 
and were these to be his Generals and Councillors ? 

The choice completed, Jesus sat down, which w^as the signal 
that he was ready to speak. All e^^es were eagerly fastened 
upon him, all ears were listening for his first w^ord. " And he 
lifted up his eyes on his disciples," says the Gospel, as if he 
had first cast down his gaze, considering for a little what he 
should say. What did they expect to hear ? Something like 
this, perhaps: "Blessed are the strong arms and stout hearts 
that are now ready to fight for the Kingdom of God." But the 
sound which broke the stillness was no trumpet-call to battle. 
With the same gentle, melodious voice which they had often 
heard, he said : " Blessed are the poor in spirit, for theirs is 
the Kingdom of Heaven. Blessed are the meek, for they shall 
inherit the earth." 



80 LIFE OF JESUS. 

However little his hearers may have understood the full 
meaning of the eight Beatitudes which opened this sermon, the 
beauty of which nothing in human speech exceeds, they saw 
quickly enough that there was no purpose in the mind of Jesus 
answering to their hope of earthly riches and splendor, under 
his leadership. He spoke of mourning, hunger, meekness, and 
persecution. These were not the words of one who meant to 
put down his enemies by the strong hand of power. Many 
fiery hearts, longing to avenge the wrongs of the poor and op- 
pressed, must have turned sick with disappointment as these 
words first fell upon them ; and yet there was a charm in Jesus' 
speech which overcame their disappointment. Their better 
natures responded to the pure and lofty ideas put before them, 
though they but dimly felt the truth and grandeur of these ideas. 
When Jesus went on to say to them that they had a greater 
work to do than the followers of any worldly Prince; that they 
were " the salt of the earth," '' the light of the world," and that 
it was their mission to stop the corruption of sin, to drive away 
the dark clouds of ignorance, — we may be sure that all danger 
of their breaking out into a tumult like that at Nazareth had 
passed away. Henceforth they must have listened to the end 
of the sermon with spell-bound interest. 

What more Jesus said at this time we must consider in a 
new chapter. 

REFERENCES. 

R^nan's ''Life of Jesus," chap. x. ; Clarke's '^ Legend of Thomas Didy- 
raus," pp. 151-163; Keim's "Jesus of Nazara," vol. iii. pp. 12-39, 28i- 
296 ; "Bible for Young People," vol. v. chap. xi. ; Farrar's "Life of 
Christ," vol. i. chap, xviii. ; Geikie's "Life of Christ," vol. ii. chaps, xxxv., 
xxxvi. 



YII. 

THE SERMOX OX THE MOUXT {Continued)^ 

Matt. y. 17-43; vi., vii. Luke vi. 27-49. 

In opening his sermon, Jesus had manifested the most gentle 
and delicate skill as a wise Physician of souls. Almost with- 
out hurt to their minds, he had taken aw^ay from his disciples 
their false ideas of the Kingdom of God, and put before them 
something of his own nobler thought of what that kingdom 
was to be. If you had long been wn^ongly picturing to yourself 
a place you were about to visit, and were to find out suddenly 
that it was entirely different from what you had supposed, — 
that would not be a pleasant discovery. Having made up your 
mind to see certain things, nothing else would seem half so 
nice. Jesus had to tell his disciples that they were looking for 
something which they could not find. Had he said to them 
bluntly that their hopes were childish and foolish, it would have 
angered them ; but he told them in such words, that, as their 
dream of outward glory and power faded away, they began to 
see new visions of a world filled with peace and love, more 
beautiful than they had known before. 

To take up again the thread of the sermon, the next truth 
declared by the Master to his disciples was, that the old Re- 
ligion was to be '' fulfilled," not destroyed. The leaves and 
stalks of a plant may die, but it '^fulfils'' its life in the seed 
it has ripened. So there was a truth in the old Religion of the 
Hebrews, which, like the seed of the plant, was the essential 
part of it. This truth should not be destroyed, but better 
known and obeyed in coming time. The great w^ord of the 
Pharisees was *' righteousness ; " and they accused Jesus of 
being an enemy to righteousness because he did not observe 
some of their rules, though these rules were not in accordance 
with the meaning of the old commandments. But Jesus said 

6 



82 LIFE OF JESUS. 

to his followers that they must observe the Law of righteous- 
ness more faithfully than the Pharisees, — by keeping its spirit, 
not its letter merely. And he gave them some examples of 
what he meaut. 

The Law said, *^ Thou shall not kill." But they must do 
more than prevent themselves from becoming murderers: they 
must keep out of their hearts the anger and hatred which made 
people desire to kill. 

The Law said that whoever made an oath to attest his 
words must keep it* The intent of the Law was to get people 
to tell the truth and do as they had promised. But many felt 
at liberty to deceive, when they had not made an oath. Some 
children, if they were told not to qua.rrel in the house, might 
think that they had full permission to quarrel out of doors. 
Jesus therefore said to his disciples that the Law, rightly under- 
stood, would not allow them ever to tell a lie. Their word 
should be as sacred as their oath. They should be so honest 
and truthful, that their simple ^'yea" and "nay" would be 
sufficient, and they would not need to call Heaven to witness 
their words. 

The Law said, "An eye for an eye," — evil for evil. But 
Jesus said that his disciples must do better than this, and must 
answer evil with good. The saying, "Whosoever shall smite 
thee on thy right cheek, turn to him the other also," was not 
meant as a strict command ; for then one might say that it did 
not apply if one was struck on the shoulder. It was meant to 
be an illustration of the great truth that when people do us 
harm we are not to think how we can pay them back, but how 
we can help them to conquer the evil passions that have led 
them to do wrong. 

The Law said, ^' Thou shalt love thy neighbor." But Jesus 
said, " You must love your enemies also. You are children of 
the Heavenly Father, who sends rain to both the evil and the 
good, and you must strive, in all your thoughts and feelings, to 
be perfect, even as'He is perfect." 

These were illustrations of the second part of the sermon, the 
purpose of which was to show, that as children of God men 



THE SERMON ON THE MOUNT. 83 

must obey, not the words only, but the spirit of His command- 
ments. 

In the next place, the disciples were to do right because it 
was riglit, or for the sake of pleasing God, — not to make men 
speak well of them. People who prayed and fasted and gave to 
the poor for the sake of having their neighbors think them good 
and religious, Jesus called " hypocrites." They were playing 
a part, not acting out themselves. It did not matter whether 
others knew of their good deeds or not; God saw everything 
that was done in secret, and He would reward them for being 
true to their duty. He did not care to have them always use 
the form of words which we call the Lord's Prayer, or to go 
always into their closet when they prayed. He wanted them to 
pray to God without any thought of being heard by men, and 
to pray in simple language which expressed their need. The 
prayer which rose from their hearts, not that which they merely 
took upon their lips, was the prayer that God would answer. 

The next part of the sermon, — that about laying up treasure 
in heaven rather than on the earth, — has been greatly misun- 
derstood. We must see that Jesus was not giving formal and 
exact rules, but was trying, by forcible examples, to show 
what, in God's sight, is the right and pure spirit. He did not 
wish men to give up thinking about their daily work, or to stop 
making provision for feeding and clothing their families. But 
he said, " You are too anxious about these things, as if food 
and clothing w^ere in danger of being taken away, or there were 
no Father in heaven to take care of you. Does not God watch 
over the birds? And if you do the best you can from day to 
day, will He not provide for your needs also? Do not, therefore, 
spend to-day in fretting and worrying as to how the next day's 
storm or hunger is to be met. Do what you can in the present, 
and trust God to take care of the future." Meantime, the true 
riches are those of the heart. He is a foolish man who works 
so hard to obtain wealth that he destroys his health, and can- 
not enjoy his money after he has won it. The greatest treasure 
is a pure, strong, and healthy mind. That, therefore, it should 
be one's greatest care to cultivate and preserve. 



84 LIFE OF JESUS. 

" Condemn not, and you shall not be condemned," the ser- 
mon proceeds. Try to see the good that is in men, rather than 
the evil. If you are always suspecting wrong in others, they 
will be suspicious of you. Our own feelings are like glasses 
through which we see the world. If we are selfish and mean^ 
we shall see selfishness and meanness everywhere, for we are 
looking through colored spectacles. But the world is full of 
light to those who see out of pure eyes. And then, if there is 
a great splinter in your own eye, how can you see to remove the 
speck from another's eye? You mast be good yourself, before 
you can do good to those about you. 

Ask God to assist you; for He is more ready to help His 
children than they are to rely upon Him. To be like God, 
therefore, you must be ready to help others. Do good to those 
about you, as you would like them to do good to you. This 
is called Christ's " Golden Rule," — and if all would observe it, 
how much happier everybody would be ! 

Then something is said about the '* strait gate " and the 
*' narrow way," which we might illustrate by a ship sailing into 
or out of a harbor. It will not answ^er for her captain to drift 
with the wind and tide. He must trim his sails, and steer his 
course very carefully to keep in the direct channel. So must 
we be careful of our way, to escape the perils on either hand. 
For one thing, we must avoid false teachers and evil compan- 
ions, who would lead us astray. We "shall know them by 
their fruits," and must beware of those whose deeds are evil, 
as we shun poisonous plants. 

Finally, Jesus closed his sermon by telling his disciples that 
if they followed his teachings they would be like a man who 
built his house upon a rock ; but if they did not practise what 
he said, they w^ere like a man whose house was built on nothing 
but sand, which the floods soon washed away. 

EEFERENCES. 

Keim's "Jesus of Nazara," vol. iii. pp. 297-335; ''Bible for Young 
People," vol. V. chap. xii. ; Farrar's "Life of Christ," vol. i. chap, xviii. ; 
Geikie's "Life of Christ," voL ii. chaps, xxxvi., xxxvii. 



VIII. 

THE MESSAGE FROM JOHN. 

Matt. xi. 1-19. Luke vii. 18-35. 

We must constantly remember that it was difficult for Jesus to 
make even his nearest friends understand what he meant by the 
^'Messiah," and the "Kingdom of God." They had so long- 
cherished a hope of political greatness and power, that it was 
hard to remove that dream from their minds. They wished, 
first of all, for a Messiah who would drive the Romans out of 
the country. They desired that God should make them masters 
over other nations, as the Romans then were. Jesus was work- 
ing for a far loftier purpose. He saw that the world would be 
no better or happier with the Jews for its masters, than under 
the power of the Romans. Indeed, if the Pharisees could have 
obtained universal control, they would have been more cruel and 
oppressive to other nations than the Romans were to them. 

Jesus knew that the world would never.be any better till men 
had learned the great principles of justice, mercy, and love. It. 
was his mission to teach them how God would have his children 
live together in peace and joy. But it would take men a long 
while to learn that lesson. The change that Jesus wished to 
bring about would not come soon enough to ease many of the bur- 
dens of his living countrymen; and we need not wonder that to 
most of them the work he was doing seemed just nothing at all. 

So it seemed to John in his prison. For something like half 
a year now, he had been shut up in a strong fortress near the 
Dead Sea, and prevented from preaching. His friends, how- 
ever, were allowed to visit him, and through their reports he 
knew all that was going on. He had gone to prison well con- 
tent to leave his work in the hands of the Messiah, who had been 



86 LIFE OF JESUS. 

made known to him. But as the months wore away and still 
Jesus did nothing that John had supposed he would do, the 
impetuous spirit of the Prophet began to be troubled. Why 
was there so much delay on the part of the Messiah, about the 
establishment of his kingdom? Still he curbed his impatience, 
held his peace, and waited. 

At last came news of the Sermon on the Mount. Many had 
thought, when they went out to hear that Sermon, that Jesus 
was about to declare himself the Nation's King. John had long 
been listening eagerly for tidings of such a proclamation. What 
a bitter disappointment it must have been to him, to learn that 
at such a time, with hundreds of faithful disciples about him, 
who were ready to obey his call to arms, Jesus had talked only 
of loving one's enemies ! Were these the words of one whose 
business it was to draw the sword against the enemies of God, 
and destroy all wicked men ? Had he been mistaken ? Was 
that revelation by the Jordan only a dream, and was Jesus not 
the true Messiah after all ? 

But it was possible that the time for action had not come. It 
was not for him in his prison to judge blindly or rashly; and 
yet, to quiet his doubts, he would fain have some assurance 
from Jesus himself that all was going well. So he sent some of 
his friends to ask Jesus in his name, " Art thou the coming One 
(that is, the Messiah), or must we look for another ? " 

AVhen the messengers came where Jesus was, they found him 
teaching and healing as usual. They were not very discreet; 
for instead of seeking a private audience, they put their question 
openly before the people. It is even possible that they did this 
purposely, with intent to place him where he must give them a 
direct " yes " or " no." For his disciples would expect him to 
answer in a plain and straightforward w^ay, and he must risk 
losing their regard if he tried to evade the question. 

But Jesus could not answer either w^ay without conveying a 
false impression. If he said, " Yes, I am the Messiah," John 
would understand by such language that, after a little, Jesus 
meant to set himself up as a King, — a thing which he did not 
mean to do at all. If Jesus answered, '' No, I am not the 



THE MESSAGE FROM JOHN. 87 

Messiah," that \Yould be untrue ; for he believed that he was 
ah'eady fulfilling the real mission of the Messiah, and that John 
did not understand the purpose of God declared through the 
Prophets. 

Yet a reply of some kind must be sent back. Jesus did not 
wish to offend John or his friends j for he continually hoped 
that, in course of time, he could lead them to believe about the 
Messiah as he did. 

Now if John's friends had planned their question as a snare 
to catch Jesus and get a definite answer from him, they entirely 
failed. He was never at a loss, under the most trying circum- 
stances, for just the right thing to say. "Go back and tell 
John," he replied, " w^hat you have heard and seen of me, here 
among my disciples ; and say to him. Blessed is he who shall 
not be offended in me." 

The answer meant, in the first place, " You have seen me do- 
ing what no man can do except the power of God be with him. 
If my words and deeds do not convince you that I am the 
Messiah, what is the use of my saying that I am he ? " In the 
next place, the answer w^as a gentle rebuke of John's impa- 
tience : not one which would sting by its harshness, but such a 
kindly and friendly reproof as ahvays goes deeper than angry 
expostulation. The answ^er was in accord with what has been 
already said of the wish of Jesus, the wish to have others find 
out for themselves that he was the Messiah, without his telling 
them. 

So the messengers departed exactly as wise as they came, 
unless they had learned from the bearing of Jesus what they 
wished to know. How John received the answer, we are not 
told. But he must have felt the reproof contained in it, for he 
did not afterward attempt to dictate to Jesus W'hat should be 
done. 

When the messengers had gone, Jesus began to speak to the 
people about John, and used one very remarkable expression. 
John was no " reed shaken with the wind," no smooth-spoken 
man " clothed in soft raiment." He was " a prophet, and more 
than a prophet ; " for he was the messenger from God to an- 



88 LIFE OF JESUS. 

nounce the coming of the Messiah. " But great as he is," said 
Jesus, '' they that are little in the kingdom of heaven are greater 
than he.'' What did he mean by that saying ? 

When Jesus spoke of heaven, he referred to that world of 
spirits to which we go after death ; but when he used the expres- 
sion '* kingdom of heaven," he meant the new and more heav- 
enly kind of life which he had come to establish upon the earth. 

How he could say that the least among his true followers was 
greater than this mighty prophet, w^e shall perhaps understand, 
if we think how much more we value the small gift wiiich 
comes from a heart full of love for us, than the costly present 
bestowed coldly and without affection. Jesus meant that John's 
religion was too much an outside affair, a thing of laws and 
ceremonies ; and that a religion growing out of the heart's love 
for God and man, was better than a great deal of merely formal 
worship and righteousness. The two kinds of religion are en- 
tirely different, and we may say that the small beginnings of 
such religion as Jesus taught are better than the largest growth 
of such as John depended upon ; as we would say that the tini- 
est spear of wheat is more important than the tallest thistle. 

What Jesus said further about the "children sitting in the 
market place ' ' probably refers to some game which the children 
of his day were accustomed to play. He complained that, like 
boys and girls in that idle play, the same people who rejected 
John, because of his rigid requirements as to food and drink, 
rejected Mm also, because he made no such requirements, but 
left the pure mind to do as it pleased in such matters. W^hat 
folly, to abuse one man because he does not eat and drink like 
other people, and condemn another because he does ! " Xo mat- 
ter," said Jesus, "Wisdom is justified by those who judge wisely, 
though foolish people fill the air with their murmurings." 

REFERENCES. 

Keim's ^' Jesiis of Nazam," vol. iv. pp. 27-44, 125-126; Farrar's ''Life 
of Christ," vol. i. chap. xx. pp. 286-295; Geikie's "Life of Christ," vol. 
ii. chap, xxxix. pp. 113-118 ; "Bible for Young People," vol. v. chap. xx. 
pp. 324-328 ; Clarke's "Legend of Thomas Didymus," pp. 131-135. 



IX. 

JESUS AND THE SINNERS. 

Luke vii. 36-50. 

The Pharisees called Jesus " a friend of publicans and sinners," 
as a term of reproach ; though in giving him that name they 
were really accusing themselves, and doing him an^ honor. They 
were hard-hearted and brutal enough not to care for the suffer- 
ing of others. He was the friend of all who needed heljp ; and 
surely, no one is ever in greater want of friendly assistance than 
those who have fallen into evil ways, and called down upon 
themselves the punishment which always follows sin. 

Neither the rich nor the religious people of Christ's day gave 
themselves much trouble to he^p these unfortunates. The 
Pharisees were doubly cased with indifference against the ap- 
peal of the sinful. In the first place, they said of all who suffered 
because of wrong-doing, " It serves them right." They did not 
see that it might be harder for some to keep the Law than for 
others; and that circumstances sometimes made it all but im- 
possible for weak people to conquer temptation without heljp. 
"Look at us," they said, "we have done nothing wrong. 
Others could be as good as we, if they wished; and if they have 
not wished, they deserve no pity for their misfortunes." 

In the next place, the Pharisees were afraid of such people, 
and avoided them, much as we shun those from whom we might 
catch disease. The Pharisees did not think that God had any 
pity for sinners. He who did wrong, they said, was God's 
enemy, and God hated him. They were not merely afraid of 
being led astray by evil companions. We could not blame them 
for that. But they thought God would be angry with them, if 
He saw them even speaking to any of His enemies, in a friendly 
manner. 



90 LIFE OF JESUS. 

This way of treating the sinful was both wrong and ridicu- 
lous. It was cruel to leave people to suffer when they had done 
wrong, if a little timely help would lead them out of evil and 
cure their misery. It was foolish to be so fearful of being 
thought friendly w^ith them as not to dare speak a kindly and 
encouraging word. 

We may learn how diflEerently Jesus treated those who had 
become victims of evil habits, — and how they loved and almost 
worshipped him for his goodness toward them, fi-om an event 
wdiich transpired not long after that related in the previous 
chapter. Where it happened, we are not told ; but as Jesus still 
made his home in Capernaum, and spent part of his time going 
about to other places, it was probably in one of the neighboring 
villages which were scattered up and down the shore of the lake. 
Jesus had undoubtedly been preaching during the morning, and 
afterward he was asked to dinner by a Pharisee named Simon. 
What Simon's purpose. was in giving the invitation, we can only 
conjecture. It could not have been to show respect for Jesus, 
for he did not treat him as an honored guest. Moreover, the 
Pha^risees were already openly opposed to Jesus, and he had 
spoken some words about them which they could not easily 
forgive. We may imagine that Simon was one of those ignorant 
but conceited people who think ever^^body must be eager to 
have their advice; and that he asked Jesus to dinner for the 
purpose of showing him the error of his ways. He must have 
seen that Jesus had great talents, and perhaps supposed that, 
by talking to him a little while apart from his disciples, he 
could induce him to conform to the ideas and customs of the 
Pharisees. 

At all events, Jesus went home with Simon, and was received 
into the house with scant courtesy. All orientals are distin- 
guished for their stately and ceremonious hospitality. Among 
the Jews, the host met his guest at the door with a kiss. The 
dusty sandals having been removed at the entrance, water was at 
once brought by a servant to bathe the naked feet ; and before 
the guest was conducted to the table, his hair was perfumed 
with oil, by the host's own hands. At this time many Jews 




m 

o 
p 

'A 






JESUS AND THE SINNERS. 91 

had adopted the custom practised by other Eastern nations, of 
partly reclining at their meals upon low couches, the head being 
placed toward the table, and the feet extending outward. 

Jesus did not receive any of the special marks of esteem above 
spoken of, — though he was probably more amused than hurt 
by Simon's somewhat lofty bearing. The room, it is likely, was 
rapidly filled, after the guests had taken their places. The door 
of an Eastern house is always easily passed, and many must have 
been anxious to hear the conversation between Jesus and Simon. 
Among the rest a poor, degraded woman took courage to enter. 
She had doubtless heard Jesus speak during the morning, and 
under the influence of his words a desire to lead a new and 
better life had taken possession of her. He had given her hope 
and strength, and now she longed to be near him ; for no one. can 
tell what love and gratitude she must have felt toward him who 
had broken the fetters of evil by which she had been enslaved. 

She certainly would not have been allowed to enter the house, 
if any of Simon's friends had observed her; but their attention 
being fastened upon the conversation about the table, she was 
able to make her way through the crowd, to the foot of the 
couch upon which elesus w^as lying. Here she stood silently 
weeping, her hot tears falling upon the outstretched feet of 
Jesus as she bent over them. When she saw this, she knelt 
down and with her long hair wiped away the stains. Then an 
impulse seized her to kiss the feet of him who had brought 
heaven's love and forgiveness to such as she. Forgetful, in her 
great emotion, of those who stood by, not once only but again 
and again she pressed her lips to the feet, which she had already 
bathed with her tears; and drawing forth a box of precious oint- 
ment she covered them with the cooling, fragrant compound. 

By this time the attention of the company had been directed 
to her presence. She doubtless would have escaped when she 
found that all were looking at her, anticipating a sharp rebuke 
from the master of the house, had not Jesus by a gesture de- 
tained her. He saw the frown of angry disgust on Simon's 
brow, and knew^ that the proud Pharisee was thinking meanly of 
him for allowing such a woman to touch him. ''Simon," he 



92 LIFE OF JESUS. 

said, " I have something to say unto thee." '' Say on, Rabbi," 
Simon coldly replied. 

^' A certain man had two debtors. One owed him five hun- 
dred and the other fifty pence. They could not pay him, and he 
released them both from their debt. Tell me therefore, which 
will love him most." "I suppose he to whom most was for- 
given," that is, "he whose debt was largest," Simon answered, 
rather indifferently. " Thou hast rightly judged," continued 
Jesus. Then, turning to the woman, " Simon, seest thou this 
woman ? I entered into thine house, and thou gavest me no 
water for my feet ; she hath washed them with her tears. 
Thou gavest me no kiss ; but she hath covered my feet with 
kisses. Thou didst not anoint my head ; and she hath 
anointed my feet. I say unto thee, her sins are forgiven. To 
whom little is forgiven, the sa^iTie loveth little. Her sins have 
been many, and she loveth much." 

" Thy sins are forgiven," he said, addressing the woman for 
the first time. Instantly, murmurs began to arise, as they did 
on a previous occasion when Jesus used these words. " Who is 
this, that he should assume to forgive sins?" the people ex- 
claimed. But he, not disturbed by their clamors, dismissed the 
woman with the beautiful and gracious assurance, " Thy faith 
hath saved thee ; go in peace." 

WTiy did Jesus say " Thy sins are forgiven " ? Because, for 
one reason, he felt that, as the Messiah, God had given him 
authority to speak in His name. But even if he had not been 
convinced of this, he knew the nature of God so well as to be 
perfectly assured, that when any repentance was so hearty as 
this woman's, it would certainly have God's forgiveness. 

It is with no little satisfaction that w^e note the rebuke Jesus 
intended for Simon. That hard-hearted person needed forgive- 
ness as much as any one, if he had only known it. We may be 
sure there was a sarcastic tone in Jesus' voice, which gave 
Simon to understand that if he was one to whom little was 
forgiven, it was only because he did not repent of his sins. 

We note also that while Jesus had not said a word to resent 
the slight put upon himself, when he saw how Simon despised 



I 



JESUS AND THE SINNERS. 93 

the poor woman, and how little her grief touched the proud heart 
of the Pharisee, he was instantly aroused to shield her from 
cruelty. That which most impresses us in this story, is the pity 
and kindness shown on the part of Jesus toward one for w^hom 
others felt nothing but contempt. She, too, was in his sight a 
child of God. She could escape the evil that had filled her life 
with wretchedness, and become pure and happy like others of 
God's children. Jesus saw that she was fully resolved to put 
away her wicked life, and needed only the help of his encour- 
agement. This he gave to her, in the words which have carried 
comfort and strength to thousands of repentant hearts, " Thy 
faith hath saved thee ; go in peace." 

REFERENCES. 

Farrar's ''Life of Christ," vol. i. chap. xxi. ; Geikie's '"Life of Christ," 
vol. ii. chap. xl. pp. 122-125; " Bible for Young People," vol. v. chap. xv. 
pp. 262-266; Clarke's "Legend of Thomas Didymus," pp. 144-146. 



TEACHING BY PARABLES. 

Matt. xiii. 1-43. Mark iv. 1-34. Luke viii. 1-15. 

When Jesus found how little the people really understood and 
remembered of his teaching, and that while they were so eager 
to hear him speak, many were more impressed by his manner 
than by the truth of what he said, he began to make use of 
vivid illustrations, called " parables." These parables were easily 
remembered, and many of them have been preserved. 

On one occasion he spoke to the people entirely in parables. 
It was in Capernaum, and on a day when an unusually large 
crowd had gathered to hear him. He had gone down to the 
shore, perhaps to get the cool breeze blowing from the lake. 
The people followed him in such numbers that they pushed and 
jostled to get near him, and the flat beach afforded no elevation 
from which he could make them all hear. So he stepped into 
one of the boats lying moored to the shore, and his disciples 
taking the oars pushed out a little from the land. Here he was 
away from the crowd, and had the whole multitude before him 
within reach of his voice. As he looked up over the heads of 
the people and away to the hillsides beyond the town, he may 
have seen the farmers scattering seed in their fields, and perhaps 
it was this which gave him the hint of what he should say. 

''Hearken!" he said, when he was ready to speak. ''Be- 
hold a sower went forth to sow. And some of his seed fell on 
the hard, trodden paths, where the birds came and picked it up. 
Some fell on stony ground where there was not much soil. 
Immediately this seed sprang up ; but the sun soon scorched it, 
and because it had no deep root it withered away. Some of the 
seed fell among thorns, and the thorns grew up and choked it, 
so that it bore no fruit. Some fell on good ground, and this 
alone brought forth abundantly.'' 



TEACHING BY PARABLES. 95 

Another parable he spoke : '' The kingdom of heaven is like 
a man who sowed good wheat in his field. But during the night 
his enemy came and sowed tares among the wheat. So when 
the wheat began to grow there were many weeds mingled with 
it. The laborers came and told the master of the field, and 
asked if they should pull up the tares. But he said, ' By no 
means, for you would pull up the wheat also. Let both grow 
till the harvest time. Then we wdll separate the wheat from 
the tares, and the tares shall be burned.' " 

Again, Jesus said to the people : " The kingdom of heaven is 
like a grain of mustard-seed, which is indeed the smallest of all 
seeds. But when it is growai it becomes a tree, so that the birds 
come and build their nests on its branches. Or, once more, the 
kingdom of heaven is like the leaven (that is, the yeast) w-hich a 
housewife puts into her meal in making bread, and which 
spreads till it has penetrated the whole mass." Other parables 
Jesus perhaps spoke at this time, and all were told more at 
fength. 

But what do these parables mean ? We may gather some 
idea of how^ difficult it was for Jesus to make others see his 
meaning, from the fact that not even his disciples fully under- 
stood what he had been saying, till he explained it to them.. 
The task of teaching these people the lofty truths that filled 
Christ's mind, was much like trying to teach geometry to a 
class which has not mastered the rudiments of arithmetic. 

After the discourse was over, the disciples wished to know why 
their master had adopted this new way of teaching. He an- 
swered that it was the only w^ay in which he could hope to make 
the people understand what he had to say about the kingdom of 
heaven. Some have thought that Jesus taught in parables to 
prevent the people from understanding him. But this is a 
foolish supposition ; for, as he depended on nothing but his 
teaching for the success of his new religion, it w^as for his inter- 
est to make his ideas as widely known as possible. 

It must have been somewhat discouraging to him, to find 
that even his disciples wanted the parables explained. But he 
probably knew that such pictures would ^x themselves in the 



96 LIFE OF JESUS. 

memory of those who heard them, even if they did not at first 
see their meaning, and would be thought about till the truth 
contained in them began to appear. Herein we see how Jesus 
was guided by his wise knowledge of human nature. The mer- 
chant at a fair knows that if he stands behind a plain counter, 
all the people will pass him by. So he makes for himself a 
booth, covered with bright colors which attract the. eye of the 
multitude, and then they throng about him. So Jesus found 
that in giving to the crowd such sayings as the Beatitudes, it 
was too much like putting " pearls before swine." The crowd 
wanted a sensation. They liked the excitement attending large 
gatherings, and hoped always to witness some great miracle. 
Jesus began therefore to put his sayings into the form of these 
bright pictures, in the hope that these w^ould be cherished and 
remembered by those who hardly bestowed a second thought 
upon his greater utterances. It was no cheap w^ay of attracting 
the multitude, for many of these parables are among the most 
beautiful stories that the world contains. He used them as 
one tells fairy stories to little children, putting into them a 
moral, which, without the story, children would not easily 
understand or remember. 

" The sower," Jesus said, in answer to his disciples' question, 
"is he who goeth out to teach the words of wisdom." There 
are some hearts as hard as trodden paths. Inspiring words fall 
into them, but evil thoughts come and snatch them away before 
they have taken root, Jesus here referred to people like many 
of the Pharisees, who, under their religious appearance, carried 
hearts that were fulb of cruelty and wicked desire. The bad 
thoughts of such people swallow up the good ones, as soon as 
these latter come into their minds. 

Then there are some hearts not bad, but simply weak and 
shallow, like stony ground. They hear the truth with joy, and 
resolve to obey it. But they have little courage or power of 
endurance, and so their good resolutions soon perish. Any of 
us can name such people, and we must all be aware at times 
that we ourselves are too much like them. 

Again, there are hearts full of worldly cares and ambitions, 



TEACHING BY PARABLES. 97 

like thorns and brambles in a garden. The words of truth fall 
into them and grow for a little time. But the weeds grow 
faster, and the good purposes do not bear fruit. 

But always some good seed falls into honest, strong, and 
faithful hearts, where it grows up, and brings forth abundant 
fruit of happiness and peace. These were the hearts which 
Jesus depended upon. He did not care how many strong arms 
were offered to help make him -a king. He wanted hearts 
which would receive and obey his teaching^ and show the world 
how glorious its results would be. 

To understand the parable of the wheat and the tares, we 
must remember that people were expecting the Messiah, when 
he came, to destroy all the wicked, and leave only the good to 
inherit the land. But Jesus knew that in the event of a great 
war, the good would be killed as well as the wicked. One can- 
not pull up the tares without pulling up much wheat also. The 
bad people cannot all be punished as they deserve immediately, 
and the good people must not think that they are to have it all 
their own way on earth. They must learn to wait patiently for 
their reward, and must not complain if the wicked seem to 
thrive for a time more than they ought. 

The two parables, one of the mustard-seed, and the other of 
the leaven, were spoken to those who wanted the kingdom of 
heaven to come all at once and make everybody happy. Jesus 
meant to show that this kingdom must grow and spread from 
small beginnings. Always, we see, while the people about him 
were planning how the outside world could be set right, Jesus 
was trying to turn their attention inward to their own hearts. 
If the fountain be muddy, the stream that flows from it will be 
muddy also. . Jesus knew that what was in the hearts of men 
must color their deeds, and that the world could be made better 
only by establishing right feelings and pure thoughts within 
the mind itself. 

REFERENCES. 

Keim's "Jesus of Xazara," vol. iv. pp. 127-149; Farrar's "Life of 
Christ," vol. i. chap, xxiii. ; Geikie's "Life of Christ," vol. ii. chap. xlii. 
pp. 153-159. 



XI. 
THE TWELVE SEXT OUT TO PREACH. 
Matt. x. Mark vi. 7-13. Luke ix. 1-6. 

You will remember that just before the Sermon on the Momit, 
Jesus selected twelve men out of the whole body of his disciples, 
who were to attend him in all his journeys. Most of his follow- 
ers continued their usual occupations, only going to hear Jesus 
preach when he came into their neighborhood. But these 
twelve gave up their business entirely, in order to be with their 
Master. On their journeys and during quiet intervals, Jesus 
employed himself in teaching this little band, so that they 
might, after a time, go out and preach his truth to the people. 
Lideed, he sometimes took them quite apart into desert places, 
where the multitude could not follow them, and where he could 
teach them without interruption. 

He had good reason to choose these men w^ith care, and to 
devote much of his time to their instruction ; for upon their 
courage, and faith, and power to do what he wishpd of them, 
depended the success of his whole mission. Suppose that a sea 
captain has been entrusted by his Government with important 
despatches, which are to stop a gi^eat war in a distant land. He 
sets sail, but his ship encounters storms which come near WTeck- 
ing her. At last he sees a tempest gathering which he knows 
his ship cannot outlive. His station will be at the post of 
danger, and very likely he will be drowned. So he calls about 
him some of the sailors, tells them of the message he is carrying, 
and charges them, that, when the hour of shipwreck comes and 
all take to the boats, if he is lost they must keep together; and 
must make it their first and highest duty to preserve and deliver 
the despatches which he puts into their hands. 



THE TWELVE SENT OUT TO PREACH. 99 

Something like this was the task Jesus gave to these twelve 
disciples. He already saw that the enemies w ho were rising up 
against him would sooner or later put him to death. Then 
most of those who had heard him so gladly would, he knew, fall 
back under tbe influence of the Pharisees. They would be like 
the seed sown on stony ground, and when trouble came, the 
new life in their hearts would soon wither away. Therefore, if 
his teachings were ever to reach the great world, he must train 
up a few of his disciples to remain steadfast through great 
trial and danger. This was why he had called the twelve to be 
always near him ; and while he was doing what good he could to 
the people at large, it was his special work to fit these chosen men 
to continue his work, if he should be suddenly taken away. 

But the time had now^ come when Jesus wished to make trial 
of the tw^elve, by sending them out to preach. Two by two they 
were to go forth, to follow their Master's example of teaching 
and healing, but without the encouragement and support of his 
presence. Jesus must have been somewhat anxious about the 
result ; for though he was always sustained by his confidence 
that God had sent him, and would give him the victory, yet if 
these men failed in their mission, that victory would seem very 
far away. He was as one finding his way at night through a 
pathless forest ; and though he knew the sun would rise at 
length to show him his direction, the hours of uncertainty must 
have been, at times, hard to bear. He could not tell how well 
the twelve w^ould acquit themselves. If they were to return 
discouraged, saying that they could not preach successfully, 
it would be a serious blow to the hopes he had formed. 

We may imagine them gathered about him, in the centre of a 
large circle of friends and followers, and Jesus talking to them 
earnestly, of the difficulties they must encounter, and the way in 
w^hich they were to conduct themselves. First, he told them, 
they must go only to the cities and villages of their owm nation, 
because they would succeed much better with their own people 
than among strangers. They were to carry the message with 
which Jesus, and John before him, began their preaching, 
"• The kingdom of heaven is at hand." They were to proclaim 



100 LIFE OF JESUS. 

that the time had come for the world to be made better and 
happier, as the Prophets had foretold. 

They must make no provision for their needs upon the jour- 
ney, and must never take pay for any help they might give to 
others. Jesus knew that religion would always be degraded 
when men turned it into a business, and aimed to make money 
out of it. If his disciples were able to work cures like theh- 
master, it would be easy for them to get rich very fast by taking 
pay for their services. But that was just what he did not wish 
them to do ; for when men are eager to fill their purses, they are 
apt to forget the Kingdom of God. If the twelve were able to 
do the good which Jesus hoped of them, they would find friends 
to give them shelter and food. He knew they would not suffer, 
and that their power as heralds of the truth would be gone, if 
they yielded to sordid or selfish aims. 

Wherever they went, they must he courteous and peaceable. 
If the people of any place would listen to them, well and good. 
If they would not listen, the disciples were simply to turn away 
from them. "In the day of judgment," said Jesus, "it shall 
be worse for that place than for the heathen cities, Sodom and 
Gomorrah." These cities, according to Hebrew tradition, had 
been destroyed by fire from heaven, because of their wickedness. 
Jesus thus reminded his disciples that they could leave the 
punishment of such places in the hand of God. Some of them 
afterward wished him to call down fire from heaven, upon a vil- 
lage which had refused to receive them, — a request which horri- 
fied their Master. Knowing that they might get into a rage, and 
denounce curses against those who would not listen to them, he 
wished to impress it upon their minds that God would take care 
of the punishment of such people. 

^' Behold I send you forth as sheep in the midst of wolves," 
continued Jesus. This shows what faith he had in the power 
of truth and goodness. It would be folly, of course, to send 
defenceless lambs among a pack of hungry wolves, in order 
that the lambs might teach the wolves peace, and impart to 
them their own gentle nature. Yet Jesus charged the disciples 
to go among fierce and wicked people, doing no evil, not 



THE TWELVE SENT OUT TO PREACH. 101 

speaking or even thinking the least violence, and by their noble 
words and pure conduct shame men out of passion and wrong- 
doing. He knew, what the experience of the world has proved, 
that a good example has more power than any amount of 
teaching to win people toward the right. 

But they must be wise as serpents, while they were harm- 
less as doves ; must keep out of danger as much as they 
could, and must not make a great parade of their virtues, for 
that would onl}^ anger men the more. With all their caution, 
however, they would probably be sometimes arrested for teach- 
ing ideas contrary to the general belief. At such times, the 
spirit of God would teach them what to say before the judge, in 
their own defence. And if the judge, unmoved by their plea, 
refused to set them at liberty, what could he do to them ? At 
most he could only order them to be killed. He could not touch 
their souls, or take away the reward that was laid up for them 
in heaven. " Be not afraid of that which harms the body only, 
but be afraid of that which harms the immortal soul," namely, 
desertion of duty. It was like saying, ^^Be more fearful of 
being a coward than you are of death itself." 

'' Go forth, then," Jesus concluded, " and speak in the open 
light of day what I have taught you during hours of darkness. 
Proclaim from the housetops what you have heard from my lips 
in secret chambers. Be not afraid of the power of men. That 
God who watches over the sparrows will be your guide and 
protector. Troubles will attend you, for evil men will fight 
against the goodness which condemns them, and the truth must 
be, at first, as a sword which provokes strife. But no one can 
be worthy of this mission upon which you are sent, unless he be 
willing to give up everything he holds dear — his life even, for 
its sake. And be assured that you will not make such sacrifices 
for a slight purpose. If you can persuade any heart to receive 
my Gospel, it is the same as if it received me to its love ; and 
to receive me is the same as receiving God who sent me. 
"^'^Tiatever you can do to increase peace and good-will among 
men, if it be only to give a cup of cold water to the thirsty, 
shall not lose its reward." 



102 LIFE OF JESUS. 

With such inspiring words did Jesus send forth the first of 
that long line of preachers who, during more than eighteen 
hundred years, have carried his Gospel all over the world and 
spoken it in every language. N^ow, he who ' can unfold its 
meaning is sure of winning the attention of others; but 
then it was an untried experiment to the few who had enough 
faith in Jesus to make the endeavor. We must leave these 
brave disciples, departing upon their separate journeys, while 
we follow their Master into other scenes. 

REFERENCES. 

Keim's "Jesus of Nazara," vol. iii. pp. 393-408; Farrar's "Life of 
Christ," chap, xxvi.; Geikie's "Life of Christ," vol. ii. chap. xhii. pp. 
179-182. 



XII. 

JESUS VISITS JERUSALEM. 

John v. 

The Gospel of John tells us of several visits which Jesus made 
to Jerusalem, while his home was still in Capernaum. This 
Gospel gives a very slight account of the ministry in Galilee, 
while the others say nothing of his having been in Jerusalem 
during this time. As has been already pointed out, the differ- 
ent writers would most prominently remember different things. 
The writer of John's Gospel seems to have been most interested 
in what took place in and about the capital of the nation. 
Perhaps one or two of the disciples were there with Jesus more 
than the others, and it is through them that the account of 
these visits has come down to us. They have not beea spoken 
of before, because they do not throw any important light upon 
the progress of the narrative. But now, as it seems probable 
that when he had sent the twelve away to preach, Jesus himself 
went for a few days to Jerusalem, we may follow him, for the 
purpose of showing that he found there the same troubles wdiich 
had hindered his work in Galilee. 

In the great city, Jesus was almost a stranger. The people 
had heard of his preaching in the North, but few had ever 
seen him, and he could walk about without being recognized. 
Perhaps it was one purpose of his visit, to escape the multitude 
which thronged about him in Galilee. Certainly he must have 
needed rest, and must have enjoyed moving among the people 
once more, unknown, and free from their curious stare. 

On the Sabbath, as he was walking the streets of the city, he 
came upon the Pool of Bethesda, — what we should call a small 
reservoir. Jerusalem at this time was well supplied with water, 



104 LIFE OF JESUS. 

and there were numerous basins and rock-hewn cisterns in 
which it was stored. This Pool of Bethesda was fed by springs 
which had some mineral x3roperties, and had become noted for 
its healing power. Probably these springs bubbled up only at 
intervals, tor such springs are still to be found in the city. It is 
said to have been the belief of the people that when this bub- 
bling occurred, an angel was "troubling" the water, and that 
at such times they could be cured by stepping into the pool. 

The pool w^as surrounded by wide porches. These were filled 
with a great crowd of people afflicted by all sorts of diseases. 
Every time the water was " troubled," the crowd rushed and 
scrambled down the steps into the pool ; for it was supposed 
that only those who were foremost, could get the full benefit of 
its healing power. As the cure was gradual, the same people 
remained day after day, and the same mad rush may have 
occurred several times each day. 

This was the. place in wdiich Jesus found himself, as he was 
walking about the city. He made his way among the wretched 
groups, but spoke to no one, for he did not wish to make him- 
self known. Suddenly, some one who had been watching, saw 
the waters begin to boil, and hurrying down the steps, plunged 
in. At once the whole crowd started up. Cries of rage and 
pain filled the air, as each one struggled to be foremost. Many 
of them vvere only troubled with some disease of the eyes, and 
being strong and healthy in other respects, they roughly pushed 
back the feebler folk. 

Among the rest, Jesus saw one weak, tottering form, vainly 
striving to get down into the water. He was thrust aside by one 
and another, till at last the whole pool was filled, and he was left 
standing upon the steps, with no hope of getting into the water 
at all. Jesus saw the weariness and disappointment in his face, 
as he painfully made his way back to his mat and sank dow^n 
upon it. The sight of his distress was more than the pitying 
heart of Jesus could bear. The porch was quite deserted, and he 
could speak to the man without attracting notice. Approaching 
and stooping over him, Jesus asked, " Dost thou desire to be 
cured?" The man tm^ned his face to meet such a look of 



JESUS VISITS JERUSALEM. 105 

sympathy and pity as he never saw before. '' Alas, sir ! " he 
replied, '^I have no friend to help me. The crowd push me 
back and I cannot get into the water." He doubtless hoped 
that this kind stranger would remain and assist him next time 
the waters were troubled. But instead of making that offer, 
Jesus simply said, ^' Rise ! take up your bed and walk." 

What was it in the tone that fell upon the sick man's ear, or 
in the look that met his eye, which so thrilled him through and 
thi-ough? Suddenly he felt as if he could walk, easily and 
strongly ; as if he must obey ; and rising to his feet, he picked 
up his mat and walked away. It must have been like moving 
in a dream, to find strength in his limbs after so many years of 
feebleness ; and such was his state of w^ondering amazement that 
he did not stop to thank Jesus, or even to ask who he was. 
Neither did he remember, what Jesus had most likely forgotten 
for the moment, that it was the Sabbath day, and that accord- 
ing to the Law, it was wicked for him to be carrying a burden. 
He did not get far before he was stopped, the people demanding 
of him, '* why he was carrying his bed on the Sabbath ? " The 
man replied naturally enough, ^' He that made me whole, the 
same said unto me, ' Take up thy bed and walk.' " 

\yhen the Pharisees heard this they thought at once of Jesus 
of Xazareth. We may suppDse that they already knew him to 
be in the city ; but as they could not punish him for what he 
had done in Galilee, they were waiting till they could find some 
accusation which would bring him before their own judges. 
Here was a clear case of Sabbath-breaking, — the old charge so 
often brought against him in the North. ''Who was he that 
said, ' Take up thy bed and walk ' ?" they asked the man. But 
he did not know. So, as yet, they had only their suspicions, and 
no proof. The man might, however, recognize the one who 
had cured him, if there should be a chance meeting. They 
would not fail to command him to let them know if such a 
meeting occurred ; and, in order to hide from him the infamous 
part they wished him to play, they probably professed a great 
desire to see such a wonderful person as his unknown friend 
must be. 



106 L]PE OF JESUS. 

Soon afterward, perhaps the same day, Jesus met the man 
in the temple. Jesus recognized him and spoke to him, showing 
that he was entirely unsuspicious of the plot that had been laid 
by the Pharisees. The man, — not with any bad design, we 
may be sure, — pointed out Jesus to some of the Pharisees as 
the one who had "made him whole." If he had wished to do 
Jesus an injury, he would have said, " This is the man who made 
me break the Sabbath." But he was thinking only of his cure, 
and supposed that the Pharisees would honor the prophet who 
could do such things. 

But they were far enough from wishing to pay Jesus any 
honor. They now had their proof, and, it would seem, went 
straightway and had Jesus arrested. We cannot be certain just 
how much is meant by the writer of the Gospel, who says, that 
because Jesus had done these things on the Sabbath, the Jews 
"persecuted" him. They may only have spoken against him 
before the people, but it is more likely that they tried to have 
him punished by their courts. But in whatever way they 
attacked him, he met them with an eloquent defense, which put 
them to silence, and soon afterward he left Jerusalem. 

The opposition to Jesus was, then, as bitter and determined 
in Jerusalem as elsewhere. Perhaps he had hoped, that if his 
enemies should drive him out of Galilee, he might find less 
prejudice and ignorance to contend with in the nation's capital. 
But if such had been his hope, this chance encounter convinced 
him that he could expect no better fortune in Jerusalem than 
had attended his work in the North. Wherever he turned, he 
was certain to meet angry looks, and a hatred which ail his 
love and wisdom could not change to sympathy. 

REFERENCES. 

Farrar's "Life of Christ," vol. i. chap, xxvii. ; Geikie's " Life of Christ," 
vol. ii. chap, xxxviii., pp. 91-102. 



XIII. 

DEATH OF JOHN THE BAPTIST. 

Matt, xiv ; xv. 1-20. Mark vi. 17-56 ; vii. 1-23. Luke ix. 

7-10. 

We must now return once more to that great Prophet, the story 
of whose life and death is so strangely interwoven with the 
career of Jesus. When Jesus was returning home from the 
banks of the Jordan, after his baptism, the country was sud- 
denly put into a blaze of excitement by news of John's impris- 
onment. Again, Jesus had just returned from a journey, when 
the whole land was thrown into angry commotion by tidings 
that John had been killed in his prison. The twelve disciples 
had also just returned from preaching among the people, and we 
should be glad to know what degree of success had crowned 
their labors. But the gospels merely say that they gave their 
Master an account of their doings. This other event, the death 
of John, seems to have put everything else into the background, 
for the time being. You remember how the country was horri- 
fied when our President Garfield was shot by an assassin. 
Something like that must have been the impression produced 
throughout Palestine by the murder of John ; for he was a man 
almost universally loved and revered by the common people. 

Herod had long wished to put him to death. But he had not 
dared to do it, because he feared that the people might rise in 
rebellion to avenge the loss of their prophet. He was afraid of 
John, for if that still mighty man should send forth a command 
to his numerous followers, to seize arms and fight the Romans, 
they would instantly obey. Yet if he put John to death, he had 
reason to fear that these same followers would drench the 
land with blood. 



108 LIFE OF JESUS. 

It is said, however, tliat the deed which Herod was too timid 
to undertake, he w^as forced into by a woman's resentment. 
Herod had married Herodias, the wdfe of his brother, while his 
brother was yet living ; and John had denounced the marriage 
in his preaching. This, Herodias never forgot or forgave, and 
at last she took a bloody revenge. A dancing girl, said to have 
been the daughter of Herodias, so pleased the king, as she 
danced before him during one of his drunken feasts, that he 
promised with an oath to give her v^hatever she should ask for. 
She, being instructed by her mother, demanded the head of 
John the Baptist, and Herod ordered it to be struck off in fulfil- 
ment of his pledge. So runs the story, though there are reasons 
for thinking it was the Pharisees who persuaded Herod that 
he might safely put John out of the way. 

But how did all this affect Jesus ? He knew that the Phari- 
sees, his enemies as well as John's, had been desiring to have 
John killed, and he more than suspected that they had moved 
Herod to end the great prophet's life. N'aturally, he himself 
w^ould be the next victim of their hatred. He was John's 
successor, and though he had not yet won so much power as 
John held over the nation at large, yet the Pharisees had already 
marked him as a dangerous man. With John gone, they would 
not long delay the blow which they were ready to aim at him. 

Now Jesus was not afraid to die, but he did not mean to let 
the Pharisees kill him before he had accomplished his task. 
He was ready to give his life for the good of the w^orld, but he 
would not throw it away uselessly. When he was sure that his. 
disciples were able to carry on the work that he wished to 
commit to their hands, he could face his enemies and let them 
do their w^orst. But he w^ould have been unfaithful to the 
trust which he felt God had reposed in him, if he had not 
guarded against danger, while he had yet much work to do. 
Therefore he determined to go away with the twelve, into some 
remote place, out of harm's reach. 

There w^as another reason why he should do this. He was 
so well known, and his disciples were so accustomed to think 
and speak of him as the Messiah, that the people might seize 



DEATH OF JOHN THE BAPTIST. 109 

him and try to make him king in Herod's place. They ^Yere 
ready to fight, and all they wanted was a leader. They might 
throng about him demanding that he should lead them to battle. 
Jesus knew that if a war should once begin it would end all the 
hopes he had formed. His people could not long succeed against 
the trained soldiers of Rome, which Herod could summon to his 
aid. If they had gone to war then, as they did a few years 
afterward, they would only have been defeated and dispersed so 
many years the sooner ; and the religion which Christ taught 
would have perished before it had been heard of by the outside 
world. The Jewish nation was, to the great Koman Empire, no 
more than a fly to a lion, in point of physical strength. But 
Jesus had determined that his handful of friends should be 
made mightier than all the armies of Rome, through their pos- 
session of the truth ; and in order to teach them aright, he must 
have peace. 

Imagine a city ruled over by a cruel and wicked king, and 
having underneath it a large magazine filled with powder. The 
people are driven to desperation by the oppression to which 
they are subjected, and they come with lighted torches to blow 
up this magazine ; for, they say, " An explosion will destroy 
the tyrant." But there is one man who stands guard over the 
deadly mine, and he is the very man whom the people would 
like to make their ruler. He will not allow his friends to do 
what they wish, because that would destroy the city as w^ell as 
kill the king. 

The hot-blooded countrymen of Jesus were longing for a war, 
an explosion of some kind, which would drive away the Romans, 
w^hatever else it might do. It was not at all impossible for 
Jesus to put himself at the head of this war party, drag Herod 
from the throne and establish himself upon it, at least for some 
brief while. But if such a dream had been a hundred times 
more attractive, it would not have made Jesus waver. He did 
not want to be king ; for if he could teach men those laws of 
God upon which all their happiness depends, he could do more 
for the world than all kings put together. He had to think, not 
only of preserving hi^ own life, but of quieting the public 



110 LIFE OF JESUS. 

excitement and preventing a sudden outbreak. Under the 
circumstances, his absence was better than his presence. If the 
people could not find him they would soon give up their wish 
to fight, for lack of a leader. 

So he took the twelve and went off into a *' desert place." 
They went in a boat across the lake ; but the people watched 
the boat and followed along the shore, carrying their sick people 
for Jesus to heal. Even in the desert he soon found himself 
once more surrounded by a crowd. 

Then he seems to have gone back to the vicinity of Caper- 
naum, for the purpose of taking a new start in another direction. 
Among the people who followed him, there were spies, who 
had dogged his footsteps all the way from Jerusalem. They 
probably supposed that Jesus was much frightened since John's 
death, and that if they put some questions to him, he would 
answer so timidly as to make his disciples ashamed of him. 
They thought it was a good time to destroy the respect which 
the people had for him ; for if they could lead him to show him- 
self a coward, all the people would despise him. So they 
approached him in an insolent, overbearing way and demanded 
to know " why he allowed his disciples to be so irreligious as 
to omit washing their hands before eating 1 " For the Jews 
washed their hands as a religious ceremony, but Jesus and his 
friends washed only for the sake of cleanliness. 

]^ow Jesus knew perfectly well that these men were upon his 
track, like bloodhounds, but they were much mistaken in think- 
ing that he was afraid of them. Turning upon them, he asked 
sternly, '' Why do you transgress the commandments of God by 
your traditions ? The law commands children to care for their 
parents when they are old and feeble. But your customs 
allow the undutiful son to pronounce the magic word ^ Corban ' 
over his money and goods, and the priests release him from 
obligation to support those who cai'ed for him in infancy. Ye 
hypocrites ! Well did Isaiah say of you, This people honoreth 
me with their lips, but their heart is far from me. You say it 
is wicked to omit washing the hands before eating bread. I say, 
that is nothing. But it is wicked in you to allow a son to say 



DEATH OF JOHN THE BAPTIST. Ill 

over his property, ' It is a gift to God,' and then hold him guilt- 
less when he leaves his aged father and mother to starve." 

These words cut the Pharisees to the heart, and made them 
angrier than ever. It was a fact that in many such ways their 
religion had grown to sauction what was cruel and unjust. 
Some twinges of conscience they must have felt, as this sharp 
accusation was brought against them, and moreover they had 
entirely failed in their purpose to show that Jesus was a coward. 
The result of the interview was, that some of the disciples feared 
their Master had spoken too boldly. They came to him after- 
ward and asked if he knew that the Pharisees were greatly 
provoked? He simply answered, ''It is of no consequence. 
They are blind leaders of the blind^ and must soon fall into the 
ditch." 

But though Jesus was not at all frightened, he knew that the 
Pharisees, -in their angry mood, might follow him secretly, till 
they found a chance to kill him ; and he judged it better to go 
entirely away for a time, where they could not find him. So 
"he went thence, and departed into the coasts of Tyre and 
Sidon." 

REFERENCES. 

''Bible for Young People/' vol. v. ("Bible for Learners," vol. iii. 1), 
cliap. xxii. pp. 345-360 ; Farrar's "Life of Christ," vol. i. chaps, xxviii., 
xxxi., pp. 442-449; Keim's "Jesus of Nazara," vol. iv. pp. 215-244; 
Geikie's "Life of Christ," vol. i. chap. xxvi. pp. 423-432., vol. ii. chap, 
xliv. pp. 202-212. 



XIV. 

JESUS IN EXILE. 
Matt. xv. 21-28. Mark vii. 24-30. 

The traveller, in the times we are speaking of, as he went 
northward from Capernaum and passed through the hill country 
of Galilee, found himself in the Province of Phoenicia, — the 
two principal cities of which were Tyre and Sidon. The Phoe- 
nicians were among the richest and most prosperous of ancient 
nations, for in all business affairs they were very intelligent. 
About their morals and their religion we do not know very 
much. They worshipped idols to some extent, and their laws 
were not so good as those of the Hebrews. 

The Jews both hated and feared the people of Tyre and 
Sidon. In the days of the Prophet Elijah, the worship of the 
Phoenician gods had crept in among the people of Israel, and 
for a time threatened to drive out the worship of Jehovah. 
Ever since that time the Jews had looked upon this heathen 
religion with dread. They despised the people of Tyre, as they 
despised all idolaters ; yet they feared them because their god 
Baal had once so nearly taken the place of Jehovah as the God 
of the Hebrews. No Jew of the stricter kind, like the Phari- 
sees, would set foot on Phoenician territory. To them it was a 
heathen land, upon which the curse of God rested, and they 
thought God would be angry with them also, if they were found 
within its borders. Still, many Jews, not so rigid in their 
belief, had settled in and about Tyre and Sidon, having been 
drawn thither by the opportunitv for trade. Phoenicia fur- 
nished Palestine with most of the manufactured articles that 
were then in use, and Palestine supplied Phoenicia with cattle 
and wheat. 



JESUS IN EXILE. 113 

Into this country Jesus could go and be perfectly safe. Herod 
could not send his officers there after him, for it was out of his 
dominions. The Pharisees dared not follow him into a heathen 
land, for their religion would not allow it, and there, among 
the Jews settled in the country, he would be sure to find friends. 
Accordingly, this was the place in which he decided to take 
refuge. We do not know how far into the country he went, or 
how long he remained. Probably he continued his journey far 
enough to be well beyond the frontier, and he may have gone as 
far as the city of Tyre itself, which was on the shore of the sea. 
We may suppose also that he was in the country several weeks 
at least. Palestine was just then in commotion, like a hive of 
angry bees, and it would take some little time for the excite- 
ment to subside, so that Jesus could safely return. 

The faith and courage of Jesus must have been sharply 
tried by this necessity to leave his native land. To everybody 
except himself and his disciples, it must have seemed that he 
was entirely beaten by his enemies. It does not appear that he 
ever doubted or lost heart, however black the prospect before 
him. But he was perplexed and troubled to know how he 
should succeed in the great task entrusted to him, though he 
was certain that, as God had appointed him the Messiah, God 
would give him the victory at last. 

The Pharisees, however, had some reason to think that their 
plans had succeeded, and that Jesus would never venture to 
return to Palestine. You will remember that when he began 
his work in Galilee, he often preached in the Synagogues. But 
after the Pharisees became openly opposed to him, they soon 
succeeded in getting these places closed against him. The 
rulers of the Synagogues were made to believe that he taught 
false doctrines, and that it was w^'ong to allow him to take part 
in their religious services. This exclusion from the usual places 
of worship and religious instruction created suspicion against 
him in the minds of the people, and greatly increased the diffi- 
culty of gaining their confidence. The Pharisees had provoked 
a strife between themselves and the followers of Jesus, which 
entirely prevented a peaceful continuance of his work in Galilee. 



114 LIFE OF JESUS. 

Even the life of Jesus was in danger among these enemies, and 
they thought he would not dare to face their hostility again. 

Whether at this time Jesus gave up all hope of going back to 
Capernaum, we do not know ; but he must have seen that his 
life there would henceforth be one of constant struggle with the 
Pharisees. Probably, when he went away he intended to return 
as soon as the excitement ovei the death of John had somewhat 
subsided, and did not fully realize till a little later, that it would 
be impossible for him to accomplish anything more against the 
powerful opposition of his enemies. If it had been only a 
question of preserving his own life, they never would have 
driven him from the country. But it was a question of life 
or death for the work he had undertaken, and he could not 
allow himself to be put to death till the success of his mission 
as the Messiah was established. The Pharisees doubtless 
triumphed in their hearts, when Jesus and his twelve faithful 
disciples had been driven away. He, on his part, had suffered 
a serious check in his plans and hopes, and had to consider the 
situation very carefully, though he did not for an instant think 
of giving up the contest. 

Meanwhile, this enforced retirement in a strange land had its 
decided advantages. Jesus now had more leisure than ever 
he had found before, to instruct his disciples. We may be sure 
that he made the most of this opportunity, while there were no 
Pharisees to dispute with him and no crowd of sick people 
pressing upon him to be healed. We shall see, presently, that 
the disciples learned new love and reverence for their Master, 
during this time when they had him wholly to themselves. 

Their life in Phoenicia must have been very quiet. Only one 
incident of it is told to us, but this fortunately is one that 
throws a little new light upon the character of Jesus. 

A Phoenician woman, near where Je^us was staying, had an 
insane daughter, or, as it was then said, one who was " vexed 
with a devil." She learned in some way that the stranger 
dwelling near her was the great Prophet of Galilee, whose fame 
had penetrated even to this distant land. She knew how the 
Jews felt about other nations ; that they looked upon a Phoeni- 




" Lord, help me." 



JESUS IN EXILE. 116 

cian as no better than a dog, upon whom pity and kindness 
would be wasted. But she believed that Jesus could help her, 
if he would, and as she loved her daughter, she resolved not to 
be easily put o:ff with a refusal. 

So she watched the house where Jesus was staying, and when 
he came out with his disciples she followed after him, beseech- 
ing him to have mercy upon her, and heal her daughter. He, 
however, continued on his way as if he did not hear her. But 
the woman kept on following and crying after him, till finally 
the disciples added their request that he would take note of her 
petition. *' Send her away," they said, " for she crieth after 
us." This did not mean " drive her off," but, " give her what 
she wants and let her go," — as the answer of Jesus shows. He 
replied to his disciples '' But I am only sent to the lost sheep of 
the house of Israel." 

Now to understand this, we may suppose that Jesus had been 
talking with his disciples, that very morning, about the mission 
of the Messiah. He had tried to show them that all nations 
were to be received into the new kingdom ; while they were 
inclined to take the old view, that none but Jews were to share 
the blessings brought by the Messiah. It is plain that the 
words of Jesus bear reference to something like this, that had 
gone before. When the woman began to cry after him, he took 
no notice, because he wanted the sympathies of the disciples to 
be aroused. Then when they desired him to help the woman, 
he quoted their own words against them : '' How can I help 
her, if the Messiah is sent only to the Jews? " 

As the disciples made no answer, Jesus paused and waited for 
the woman to come near. She approached and fell down at the 
feet of Jesus, saying piteously, *' Lord, help me." Again Jesus 
said, more to the disciples than to her, * ' It is not right to take 
the children's bread and give it to dogs." It was as if he had 
said to his disciples, '* According to your belief about the 
Messiah, I ought to do nothing for this woman, who is not of 
our nation." 

The disciples did not know what to say ; but the woman was 
ready with a quick and shrewd answer. ** Yea, Lord," she re- 



116 LIFE OF JESUS. 

plied, ''but even the dogs eat of the crumbs which fall from 
their master's table." The answer pleased Jesus greatly. 
What he had said implied that she was only a dog, and must 
not ask for bread, which belonged to the chosen people. She 
was quick-witted enough to take up his words and say, " Then 
I only beg for the crumb, which is a dog's portion." 

Jesus had great skill in thus turning the words of his oppo- 
nents against themselves, and he keenly appreciated this apt 
rejoinder. *' For this saying, you shall have what you ask," he 
said to the woman, and she returned home, we are told, to find 
her daughter once more in her right mind. Here is a case in 
which Jesus is said to have healed a person whom he had never 
seen. We do not understand how he could have done this, and 
yet w^e cannot say that such a thing is impossible. Strange 
cures are sometimes wrought to-day by no other means than 
prayer and faith ; and though we do not know enough about 
such methods to depend upon them, still it is not beyond the 
bounds of belief, that the health-giving influence of the faith of 
Jesus, could reach farther than to those immediately about 
him. 

We have in this incident another example of the ready way 
in which Jesus seized all occasions to enforce his teaching. It 
shows us also how free he was from the narrow prejudices of the 
Jews, who called all other nations Gentiles or Heathen. To 
him all people were children of God, and he wished all nations 
of the earth to be gathered into the Kingdom of Heaven, whose 
foundations God had sent him to establish. 



REFERENCES. 

Keim's "Jesus of Nazara,'' vol. iv. pp. 244-249; Geikie's "Life of 
Christ," vol. ii. chap. xlv. pp. 213-219 ; Farrar's ''Life of Christ,*' vol. i. 
chap, xxxiv. ; '' Bible for Young People," vol. v. chap. xxii. pp. 360-363. 



XV. 

THE TRANSFIGURATION. 

Matt, xvi ; xvii. 1-13. Mark viii ; ix. 1-10. Luke ix. 

18-36. 

After spending some time in the neighborhood of Tyre and 
Sidon, Jesus returned toward Capernaum. On his entrance into 
Galilee, the people began to assemble joyfully about him once 
more. But the Pharisees were on the watch, and had lest none 
of their determination, either to silence or destroy him. They 
soon met him face to face, and demanded that he should show 
them some sign from heaven, if he were the Messiah. Jesus 
knew that they merely wished to lead him on to say something 
which they could distort into evil. He not only refused to have 
anything to do with them, but he called them hypocrites ; told 
them that they were entirely blind to all the signs of the times, 
which pointed to their own destruction ; and then abruptly 
turned away from them. There was murder in the thoughts of 
these men, and he now saw that they would never suffer him to 
live and go on winning love and respect from the people. His 
work in Galilee was at an end. 

Again he must retire w^ith his little band of followers, and 
decide what was to be his course in the future. Once more he 
turned his back upon his native land and went northward ; but 
this time farther to the East, toward the city of Csesarea and 
the sources of the Jordan. This was a beautiful country, lying 
at the foot of the lofty Mount Hermon. There were cool, shady 
retreats from the heat of the sun ; mountain brooks, with pic- 
turesque cascades ; beautiful temples and statues, erected by 
the Romans to their gods. 



118 LIFE OP JESUS. 

But little of all this could Jesus observe or enjoy. He was 
busy with his thoughts, and sad thoughts they must have been. 
He was again a fugitive among strangers, and he knew that 
among his own people he could never have another moment of 
safety. What then should he do ? Where should he turn ? 
How should he finish the work God had given him to do ? We 
can fancy him upon his wanderings, walking in advance of his 
disciples with bowed head and sorrowful eyes, thinking, think- 
ing, always thinking about the great task he had undertaken. 

At length his way became clear before him, and he formed a 
great resolve, as we shall see from what he said. When he had 
determined what to do, he was ready to talk to his disciples. 
Stopping them by the wayside, he began to question them. 
''Whom do men say that I am ?" They had heard people 
talk about their Master, and could tell him that some thought 
he was John the Baptist, risen from the dead ; some that he 
was this or that old prophet come to life again. "But whom 
do you think I am? " he asked, looking keenly into their faces. 
Simon, the fisherman, answered quickly, " Thou art God's 
chosen Messiah ! " 

It was not so much the words themselves, as the way and time 
in which they were spoken, that carried to the heart of Jesus 
such joy as he had not known for many a long day. If he had 
been in Galilee, surrounded by admiring multitudes, the words 
would not have meant so much. Though he was almost friend- 
less and forsaken, yet his disciples not only kept their faith in 
him, but had learned to trust and admire him as never before. 
Looking into the eyes of Simon, he saw that they were full of 
love and confidence. Simon was not calling Jesus, "the Christ," 
because others had done so, or merely because he knew what 
Jesus claimed to be. His words came from his own perfect 
belief that his Master was the Messiah, and made Jesus feel 
that here was one heart at least, which knew him as he knew 
himself. 

" Blessed art thou, Simon," he said, " for you say this not 
because men have told it to you, but because the Father in 
Heaven hath revealed it to you. Thy name shall be Peter, 



THE TRANSFIGURATION. 119 

which signifies 'a rock,' and upon this 'rock' I will build a 
chiu'ch which no powers of evil can overthrow. ' ' It was as if 
a great weight had been suddenly lifted from the heart of 
Jesus. All his sadness was gone, and he saw victory within 
his reach. 

Have you not sometimes had a dream, in which you thought 
that a certain message had been given you to deliver to a dis- 
tant friend ? You could not find this friend, and no one would 
help you. You applied to this one and that one, but nobody 
would understand what you wanted. All the people seemed to 
be deaf, or to speak some foreign language. They shook their 
heads, or paid no attention, when you asked them for assistance. 
At last, to your great delight, you found one man who listened, 
and understood the message, and said he would help you to 
deliver it. Then you felt relieved and happy. For if you did 
not yourself find the right person, this man would keep on 
looking, and would interest others, so that the message would 
be sure to reach its destination at last. 

Up to this time Jesus could not be sure that any one had 
understood him well enough to go on preaching what he had 
taught, if the Pharisees should kill him. Now he knew that 
Simon Peter would be true to him, and doubtless the others also 
gave him assurances of their loyalty. Their wanderings among 
strangers had not been in vain. The disciples had learned to 
know their Master better, and as they saw how he bore himself 
under his reverses, how certain he was, through it all, that God 
had made him the Messiah, their own belief had grown stronger. 
When the Pharisees drove him away they thought they were 
destroying his power. But in reality, this opportunity to make 
himself known to his disciples was just what he needed, to 
secure a love which the Pharisees could not steal away. 

This new expression of devotion, given by his disciples, made 
it easier for Jesus to carry out the resolve he had formed. This 
resolve was, that he would go and preach in Jerusalem, though 
it was walking to certain death. He would do what he could, 
during the few days he might have there, to awaken and in- 
struct the people. Then he would allow his enemies to do their 



120 LIFE OF JESUS. 

worst, trusting that what he had ah-eady accomplished, strength- 
ened by the example of his death, would leave a permanent 
impression on the minds of his disciples. 

Two things were clear to him, -^ that he must go to Jerusalem, 
and that he would there be put to death. He would be safe 
enough in the day-time, when there would always be a large 
number of his friends about him. But during the night he 
might easily be arrested and thrown into the Koman prison, 
whence his friends would be unable to rescue him. So he began 
to tell his disciples of the purpose he had formed, and what 
would be the end of it. 

But this was something they could not bear to think of. It 
was not for the Messiah, they supposed, to submit to the evil 
planned by the Pharisees, but to live and triumph over his 
enemies. Besides, as they loved their Master, the thought of 
seeing him suffer, and of having him taken away from them, 
filled their hearts with pain. Peter therefore tried to persuade 
Jesus not to go to Jerusalem. '' Far be it from thee. Lord," he 
said; 'Hhis trouble must not befall thee." 

Peter spoke out of his strong affection, and this made what 
he said all the harder for Jesus to bear. He did not wish to die 
while he had yet so much to live for, and his soul shrank back 
from all the pain that he saw before him. When his dearest 
friends said, "Live for our sakes," it was hard for Jesus to feel 
that he must leave them. But he saw that the path God had 
marked out for him led, through suffering, on to a cruel death. 
Peter's pleading, though full of affection, was a voice calling 
him away from God's purpose. Jesus felt this so keenly that 
he turned his back upon Peter, saying, '' Get behind me, Satan. 
Thou speakest not the will of God but the wishes of men." We 
may remark that, as Jesus called a natural and even an innocent 
wish in Peter's mind by the name of Satan, he meant by that 
name anything which was contrary to the will of God, and 
certainly did not believe in a great prince of evil spirits, as 
many still do. 

Jesus understood Peter better than to suppose that he had 
any wrong intent, and Peter, on second thought, must have been 



THE TRANSFIGURATION. 121 

ashamed of trying to persuade his Master away from what he 
felt to be his duty. So there was no ill-feeling between them. 
On the whole, this must have been one of the happiest periods in 
the life of Jesus with his disciples. He was filled with new hope 
and confidence in them, and if what he had said of his ap- 
proaching death saddened their hearts, they doubtless put the 
matter aside, trusting that it would be somehow averted. 

They remained yet some days in the neighborhood of C?esarea, 
till after what is called the Transfiguration of Christ had taken 
place ; and the account of that event fitly closes this part of his 
life. One night he went upon the mountain to pray, taking 
with him three of his disciples, and there these disciples saw 
him talking with two bright angels, whom they took to be 
Moses and Elijah, while his own face and figure shone with a 
heavenly light. 

This story may symbolize for us the joy and triumph which 
now filled the heart of Jesus. Whether or no he was seen talk- 
ing with angels, is not so important for us to know, as that, 
after a season of trouble and anxiety, he once more heard God 
clearly speaking in his heart, and saw how he was to accomplish 
what God required of him. 

The traveller, whose road winds among deep valleys and 
gloomy forests, now and again finds himself upon some sunny 
hilltop, where for a long distance, before and behind, his path- 
way can be distinctly traced. Once before, at the time of his 
baptism, the path of Jesus had brought him into such a high, 
clear light. Then all the mysterious feelings and whisperings 
of his heart, during past days, had been made plain, and he saw 
as by a heavenly radiance, the way marked out for him by the 
wdll of God. That event we fixed upon, to mark the comple- 
tion of one stage of his journey through life. 

Afterward Jesus went down into perplexity and trouble, where 
he could only see his way step by step before him. And now 
again, he has come where he can see, as if from a mountain top, 
the path along which his heavenly Guide is leading him. 
Though in the distance he beholds that cross upon which he is 
to yield up his life, the prospect does not dismay him. It is 



122 LIFE OF JESUS. 

God's decree, and his heart willmgly accepts what God has 
prepared for him. 

Here, upon this Mount of Transfiguration, his soul shining 
with peace and trust, Jesus completes the second part of hia 
sublime pilgrimage. 



REFERENCES. 

Clarke's *' Legend of Thomas Didymus," pp. 221-228 ; Keim's "Jesus 
of Nazara," vol. iv. pp. 249-281: Geikie's "Life of Christ," vol. ii. chap, 
xlv. pp. 219-230, chaps, xlvi., xlvii., pp. 218-253 ; "Bible for Young 
People," vol. V. chaps, xxv., xxvi ; Fariar's "Life of Christ," vol. ii. 
XXXV., xxxvi. 



PART THIRD. 



I. 

FAREWELL TO GALILEE. 

Matt, xviii. Mark ix. 30-50. Luke ix. 46-48; xiii. 31-33. 

The ministry in Galilee had come to an end. Driven out of 
the country once and again by the malignant Pharisees, Jesus 
saw that it would be useless to try to go on with his labors in the 
Xorth. But in the South, also, his enemies were numerous 
and powerful enough to prevent a peaceful continuance of his 
work. 

There remained for him only to live an outcast from his native 
land, or to enter it and die. To follow the first course would be 
to desert his mission as the Messiah and to see all his disciples 
fall away from him. He must go back^ at all hazards, to his 
own people. This decision was easier for him to make, now 
that he knew the twelve would remain loyal to him after he was 
taken away, and would proclaim to men the truth he had taught 
them. He knew, moreover, that his death would endear him 
still more to the hearts of his disciples, and would fix his say- 
ings more deeply in their minds. *' Blessings brighten as they 
take their flight," says the old proverb. Very often we do not 
know how precious our treasures have been till we have lost 
them. Jesus hoped that when he could no longer speak to his 
disciples, they would more fully appreciate the value of his 
teachings. 



124 LIFE OF JESUS. 

He had left to him, then, only the choice where to die, and he 
quickly determined that it should be at Jerusalem. If he ended 
his career in Galilee the people of Jerusalem would look upon 
him as nothing but a Galilean prophet, and would pay little 
attention to those who Y/ere to go on preaching his gospel. But 
if he went to the centre and capital of the nation and there 
boldly proclaimed himself as the ]\Iessiah, — though his enemies 
might kill him, they could not say of his teaching that it came 
from one unknown and obscure. 

Toward Jerusalem, therefore, he turned his steps. From the 
far northern border, where he had been lately dwelling, he 
journeyed by the more quiet and less frequented roads into the 
heart of Galilee once more. Here he wished to stop for a while 
among his faithful friends in Capernaum. For a short time he 
could feel reasonably safe, as it would take the Pharisees some 
days to prepare and carry out any plot against him. 

His disciples in Capernaum were no doubt informed of his 
approach, and came together to i-eceive him. With what joy 
must they have beheld him once more among them ! If he told 
them that he was on his way to Jerusalem and that he should 
never look into their faces again, they did not see why it must 
be so, and did not take the saying much to heart. They had so 
much reverence for him and such unbounded confidence in his 
power, that they could not understand why he should allow the 
Pharisees to put him to death. Probably they thought, not- 
withstanding all Jesus said, that when he reached Jerusalem 
he would easily triumph over all opposition, and that most of 
the people there would love and trust him. If a thing is beau- 
tiful in our eyes we are apt to think that it must be beautiful to 
all the world, and that everybody will prize it as we do. The 
disciples could not doubt that their beloved Master would make 
friends everywhere who, if he asked them, would protect him 
from harm. 

But Jesus knew that he must speak to these disciples the last 
words of counsel they would ever hear from his lips, and he 
spoke to them with the seriousness and tenderness of one who 
feels that he is saying a last farewell. The disciples themselves 



FAREWELL TO GALILEE. 125 

furnished him with a starting-point for his discourse, for they 
came to him asking, '' who should be greatest in the Kingdom 
of Heaven ? " Before answering, Jesus called a little child who 
was in the compan}^ to come to him. Then turning to his 
disciples he said : '^Ile who makes himself like this little child 
shall be greatest in the Kingdom of Heaven." 

With the child still upon his knee, or standing by his side, 
Jesus continued his teaching. He had seen some signs of 
jealousy among his followers, and he knew that if they began 
to quarrel as to who should be called greatest, all sorts of evil 
would grow up in their minds, till they quickly became as bad 
as the Pharisees. He talked to them long and earnestly about 
the need of putting out of their hearts all feelings of anger and 
jealousy. He told them that they must not be always trying 
to make themselves aj^pear better or richer than their fellows, 
but must think how they could help others to greater happiness. 
It was wrong in them, he said, to be careless of the feelings of 
even the humblest and lowest people. These were the very 
ones into whose lot they should be most anxious to carry 
sunshine and joy. 

There is something very gi'and and noble in Christ's chivalrous 
care for the " little ones '' — the weakest and poorest among his 
followers. He did not tell his disciples, as he was going away 
from them, to be careful not to offend the influential people who 
would add strength to their cause. He said, " If you wrong 
one of these little ones it is the same as wronging me ; for I will 
make their injury my own.*' Very solemnly he declared, ''It 
were better for a man that he should be cast into the sea with 
a millstone tied to his neck, than to sin against those who are 
too weak to defend themselves." 

Again he sa'd to them, as he had before, that they were net to 
answer evil with evil. If any one injured them they should tell 
him his fault quietly and without anger. Perhaps that would 
end all strife. But if the wrong-doer would not acknowledge 
that he had been to blame, they were simply to leave him 
entirely alone and have no controversy with him. 

Then as Jesils looked about upon the few friends who had 



126 LIFE OF JESUS. 

believed in him through all his trials, and realized how weak 
they must sometimes feel themselves beside the haughty and 
powerful Pharisees, he tried to fill their hearts with a courage 
that should be equal to their needs. '^ Fear nothing," he said, 
'• ' if mighty men threaten to overwhelm you, for their power does 
not extend beyond this present life, while you have the rewards of 
heaven before you. And though you are so few as compared 
with the great world, remember always that while you stand 
together in my name you have my strength to aid you, and it is 
as if I myself were with you." 

With such words did Jesus take leave of the disciples, who 
had become very dear to him during his ministry in Galilee. 
We may hope and believe not only that his words had done 
them good, but also that he himself was encouraged by this last 
meeting with them. He must have gone on his way with a 
lighter heart, feeling sure that these friends whom he left behind 
would continue true and faithful to his teaching. 

What he had said about forgiving those who wronged them 
seems to have made the deepest impression on their minds; 
for Peter asked, as soon as Jesus had ceased speaking, '^Lord, 
how oft shall my brother sin against me, and I forgive him ? 
as many as seven times ? " " You shall forgive him seventy 
and seven times, if need be," replied Jesus ; which meant, " You 
shall forgive always.'' To enforce this saying, he added a para- 
ble about a servant who had been released from a great debt by 
his master, but who refused to show any mercy to a fellow- 
servant over whom he had a chance to play the tyrant. The 
master was angry when he heard how the cruel servant had 
behaved, and put him in prison to punish him. " So," said 
Jesus, ** shall God make you suffer for your sins unless you 
learn to be kind and forgiving toward others." 

Peter's question having been thus answered, the disciples 
probably began to disperse. But there was one more episode in 
this last meeting of Jesus with his Galilean friends. The 
meeting was intended only for the disciples ; and as it had been 
quietly announced to them there was no gathering of the multi- 
tude. But the Pharisees had received word of it, — for their 



FAREWELL TO GALILEE. 127 

spies were always on the watch, — and some of them had con- 
trived to be present. They now came to Jesus, bent upon their 
old purpose of frightening him away. Assuming the tone of 
friends who were giving a kindly warning, they said, '' You 
must leave this country instantly or Herod will kill you." 

Jesus turned upon them with the only contemptuous expres- 
sion that, to our knowledge, he ever uttered. " Go tell thatfox^ 
King Herod," he said, '' that I cast out devils and do cures 
to-day and to-morrow, and not until the third day will my work 
here be finished." Then he added with sharp irony, ''I am 
safe enough at present, for it is only in Jerusalem that they kill 
prophets." 

This was his last encounter with the Pharisees of Galilee, 
and we see that much as they had injured him, he was still 
no more afraid of them than at the beginning of his ministry. 
He saw the dangers about him, and had marked out his own 
course among them. Xot even the name of a king could turn 
him from his purpose ; and we may imagine him sleeping as 
peacefully that night in Capernaum as if he did not know that 
he was surrounded by enemies who were thirsting for his life. 

REFERENCES. 

Keim's "Jesus of Nazara," vol. iv. pp. 332-346; Farrar's "Life of 
Christ,*' vol. ii. chap. xlii. ; Geikie's "Life of Christ," vol. ii. chap, xlviii. 
See also for this and following chapters, Hausrath's "New Testament 
Times," vol. ii 13, " The Passover of Death." 



II. 

THE LAST JOURNEY. 

Matt. xix. Mark x. 1-31. Luke xviii. 15-30. 

Whex Jesus set forth upon his last journey from Capernaum to 
Jei'usalem, it is probable that he was followed not only by his 
twelve chosen disciples, but by quite a company of friends, both 
men and women. Many of his disciples were well-to-do people, 
who could leave home if they wished, and not a few of them, 
doubtless, were eager to attend their master on this important 
journey. They wanted to hear his teachings, and to be of some 
help to him if the occasion offered. Perhaps also some of them 
still clung to their old hope, and thought that as the Messiah's 
kingdom was about to be proclaimed in Jerusalem, they, being 
the friends of Jesus, would be made great and powerful if they 
were with him at the time. Jesus had no real need of them, 
but there was no reason why he should forbid them to go, 
especially as the feast of the Passover was approaching, when 
many of them would visit Jerusalem as a matter of course. 

By what road Jesus left Galilee, and where it was that he 
turned back to say a last farewell to the land which held his 
childhood's home, we cannot certainly say. The Gospel of Luke 
tells us that he went south from Capernaum by the direct road 
leading through Samaria, and many incidents are given of his 
journey through that province. But Luke was not one of the 
twelve Apostles. He probably was not with Jesus at this time, 
and there are reasons for thinking that the account given by 
him is mistaken on this point. Many beautiful parables are 
told by Luke as if they had been spoken during this journey, 
and the incidents as related by him are interesting, though not 
very different from those we have already considered. 



THE LAST JOURNEY. 129 

It is not necessary to suppose that Jesus went through Samaria 
on this journey, aiid we need not go over what is said to have 
happened there. Probably these things occurred at various 
other places and times. We may adopt the conclusion which 
seems to be indicated in the Gospel of Matthew, that Jesus and 
his friends took the road leading through the country of Persea, 
east of the Jordan. This was the longer way to Jerusalem, but 
it led through a country very thinly inhabited, and Jesus could 
travel along it much more rapidly than by any other road, for 
there would be no crowds to delay him. Very likely he left 
Capernaum by boa.t, and crossing the lake to the south-eastern 
shore, there struck into the road extending along the valley of 
the Jordan on the east side. In summer this road was almost 
impassable because of the drought and heat. But now, in early 
spring, though still a lonely, it was quite a pleasant journey 
along the bank of the river flowing in its deep bed below. 

Jesus and his company of disciples were several days upon 
this journey before they reached the lower Jordan. There turn- 
ing sharply to the right, they crossed the river and stood upon 
the soil of Judea. They were now in a thickly settled country, 
and on the main road leading to Jerusalem through Jericho. 
Other roads joined this as they proceeded, and at this time each 
smaller pathway was pouring out into the large highway its 
throng of festival pilgrims. The presence of Jesus of Naza- 
reth was soon noised abroad, and crowds gathered about him. 
The people already knew of him as a mighty prophet, w^hom 
many believed to be the Messiah, and whom all wished to see 
and hear for themselves. 

The Pharisees of this region had heard of his -work in the 
North, and hated him as did the Pharisees of Galilee. At once 
they began the old annoyance, — asking him troublesome ques- 
tions, for the purpose of leading him to say something which 
would appear wicked to the people. Almost as soon as he 
entered Judea they were upon him with a question about the 
marriage laws, expecting at least to get from him an answer 
which would make him unpopular, and hoping that he would 
declare himself in opposition to the teachings of their great 



130 LIFE OF JESUS. 

Law-giver, Moses. Jesus met them, however, as always, fear- 
lessly and triumphantly, and they do not seem to have 
accomplished much to his prejudice. 

One of the most beautiful and touching events in the life of 
Jesus occurred at this time. He was surrounded by a multi- 
tude, and busily employed in teaching the people. As questions 
were put to him thick and fast by both enemies and friends, 
the circle about him pressed closer and closer, through the 
eagerness of the listeners to hear what was being said. There 
were women in the throng, — mothers, with their children in 
their arms, who were not so anxious as the others to hear the 
Master's words, but who thought that if a man so good and 
great would put his hands upon their little ones, it would surely 
bring them a blessing. Little by little they made their way 
through the crowd till they reached the disciples, who stood 
next to Jesus to keep the people from pressing upon him too 
closely. But there the disciples themselves thrust these mothers 
back. ''- Do you not see that the Master is busy ? " they said. 
''He cannot be troubled with you now.'' The quick eye of 
Jesus saw what was taking place, and he at once turned to the 
disciples, somewhat displeased with their conduct. ''Let the 
little ones come, and forbid them not," he said, "for of such 
is the Kingdom of Heaven." Then as the mothers came 
forward, he smilingly and lovingly took the children one by one, 
put his hands upon them and asked God to bless them. 

It is certain that Jesus was very fond of children, and they 
must have been fond of him. His grave and gentle manner 
easily won their confidence, and they felt, as quickly as any one, 
the great wealth of love that was in his look and in the tones 
of his voice. Jesus was truly the friend of children ; and the 
charm of his presence so lingers in the story of his life that all 
children who read it understandingly are sure to wish they 
might have seen him. 

Not long afterward, as Jesus was continuing his journey, 
a young man came and knelt before him, saying, "Master, 
what good thing shall I do, that I may have eternal life ? " 
Jesus saw from his dress and manner that he possessed wealth 



THE LAST JOURNEY. 131 

and high social position. He saw in the question, also, a false 
idea held by most of the Pharisees, that one could reach heaven 
simply by doing something very diuicult. '' If thou wilt enter 
into life, keep the commandments,'' he replied. *' But what 
commandments ? '^ said the young man. '' The commandments 
given of old,'* answered Jesus, — '* Thou shalt not kill, or steal, 
or bear false witness, and thou shalt love thy neighbor as thy- 
self." '' All these commandments I have kept from my youth 
up," said the young man, confidently. Had he, indeed ? Jesas 
had told his disciples that the law against murder required them 
to put out of their hearts every trace of the murderer's feelings 
of hatred and revenge. In no such strict manner as that had 
this young man kept the commandments, or he would not now 
be troubled by a feeling that he had not done enough to win 
heaven. 

** What lack I yet ? " the questioner continued, as the Master 
paused, considering what he should say. Perhaps Jesus was 
thinking to himself, *' This young man wishes me to give him 
some hard task to perform, and he supposes that he is ready to 
do whatever I tell him. Let us see if he is really as heroic 
as he esteems himself." Earnestly regarding the young man, 
to watch the effect of his words, Jesus said ; '"If you will be 
perfect, go and sell all your property and give the money to the 
poor. Then come and follow me." It was a hard test to apply, 
— too hard for the young man's virtue. After all, he did not 
want to pay quite so much for the gift of eternal life, and he 
went away ** very sorrowful." 

Jesus did not care whether people were rich or poor. He 
wanted them to be sincere, honest with themselves, and to seek 
heaven not only by doing, but by being good. This young . 
man thought himseK sufficiently brave and noble, and that he 
only needed to find the right thing to do. Jesus had taken just 
the means to show him that his heart was not perfect, for he 
cared more for his riches than for the Kingdom of God. 

After the young man had gone, Jesus said to his disciples, 
sadly, " How hard it seems for rich people to enter the Kingdom 
of Heaven ; as hard as for a camel to go through the eye of a 



132 LIFE OF JESUS. 

needle," lie continued, quoting what was probably an Eastern 
proverb. The disciples were somewhat appalled at this, for 
many of them were far from poor. " Who then can be saved? " 
they exclaimed. But Jesus, not caring to pursue the subject 
farther, merely answered, '' With God all things are possible.'' 
He wanted his disciples to feel what is undoubtedly true, that 
people of wealth easily care too much for their earthly riches, 
and must be careful not to value them more than the treasures 
of heaven. 

REFERENCES. 

• Keim's '' Jesus of ISTazara," vol. v. pp. 1-47 ; Farrar's '' Life of Christ," 
vol. ii. chaps, xliii. and xlvi. ; Geikie's ''Life of Christ," vol. ii. chap, 
liv. pp. 367-380 ; "Bible for Young People," vol. v. chap, xxvii. 



III. 

THE LAST JOURNEY {Continued). 

Matt. xx. 17-34. Make x. 32-52. Luke xviii. 31-43. 

When Jesus left Galilee he knew perfectly well what fate 
awaited him in Jerusalem, and the journey was saddened for 
him by thoughts of the coming separation from those he loved. 
His disciples, however, notwithstanding all he had said to them, 
were cherishing bright and hopeful anticipations, and no cloud 
of coming sorrow lay upon their spirits. They knew that their 
Master had many enemies ; but did he not also possess hosts of 
friends ? If he needed protection from danger these friends 
would stand between him and the malice of his foes. More- 
over, the power of God was so plainly with him ; he had done 
such wonderful things, and had so easily foiled the plots of the 
Pharisees hitherto, how could they doubt that he would triumph 
over all opposition in Jerusalem ? 

It was all the harder for them to remember what Jesus had 
said of his approaching death, because all things surrounding 
them were full of joy. It was the springtime of the year, when 
nature speaks to the mind of hope ; it was a festival season, 
and the people whom the disciples met upon the road were gay 
and happy. It was but natural that they also should catch the 
holiday feeling, and, if they thought at all of the sad warning 
their Master had given them, should dismiss it from their minds 
as nothing but a gloomy fancy which he had uttered in a moment 
of weariness or discouragement. 

Jesus did not wish to make them unhappy, but, knowing that 
a great trial was before them, he wanted to prepare their minds 
for it, so that they should not be overwhelmed by disappoint- 
ment* when it came. He saw that they did not really believe 
his life was to be so soon ended, and he feared that they might 



134 LIFE OF JESUS. 

lose courage to do the work he expected of them after he was 
gone if his death fell upon them as an unexpected blow. Once 
more, therefore, as they were travelling on, and were drawing 
near the city of Jericho, Jesus called the twelve apart to tell 
them what the end of this journey was to be. " It will not be 
as you think," he said, " that I shall silence all my enemies and 
live in Jerusalem as the great Messiah in splendor and power. 
On the contrary, I shall be arrested by the priests, who will 
condemn me to death, and give me up to the Komans to be 
crucified." 

We can hardly imagine that these words made no impression 
upon the minds of the disciples. They must have felt at the 
time, from the seriousness and solemnity of their Master's 
manner, that he was declaring to them something more than his 
fears as to what might happen. And yet, here were the crowds 
of people, all friendly to Jesus. He moved among them, as at 
first in Galilee, winning universal love and reverence. Why 
should he allow himself to be killed, when all things were going 
so prosperously? They returned to their hope that, once in 
Jerusalem, Jesus would be swept on to complete victory by the 
affection of the people, and soon rose above the sadness that his 
words had left in their hearts. 

Before they reached Jericho, however, the disciples were dream- 
ing again of fame and glory almost within their reach. They 
had given up their early expectation of war and tumult, during 
which the Messiah was to put all his enemies to the sword, and 
out of which he was to come a victorious earthly king. But 
though they looked forward to the establishment of a kingdom 
of peace, they thought all men would bow before the Messiah, 
and that they, as his nearest friends, would share in the honors 
soon to be heaped upon him. This was the glorious future 
which seemed to lie just before them. They w^ere so certain 
about it that at times they were jealous of each other. Some 
of them wanted to stand highest in their Master's love, so that 
they might have, next to him, the largest share of glory when 
he became the greatest man in the nation. In addition to other 
causes for sorrow, Jesus had now to see this spirit of rivalry 



THE LAST JOURNEY. 135 

break out among his followers, during the very day on which he 
had endeavored to prepare them for coming afl9.iction and 
trial. 

Among his Galilean friends who attended him on this journey, 
w^as Salome, the mother of James and John who were two of 
the twelve disciples. She w^as ambitious for her sons and 
wished them to be considered foremost among the disciples. 
Perhaps it was she who put it into their heads to try to get 
some promise from Jesus that they should have the first place 
of honor w^hen he became the acknowledged Messiah. They did 
not quite like to make such a request themselves, and either 
asked theiu mother, or she volunteered, to speak for them. 

So the three came to Jesus, and Salome, kneeling down, 
besought him to grant her a favor. '' What would you have ? " 
Jesus asked. "Grant, Lord," she said, "that these my two 
sons may sit, the one on thy right hand and the other on thy 
left, in thy kingdom." Jesus looked at James and John in 
astonishment, to see if they joined in their mother's request.. 
Perceiving from their looks that she had spoken their wish, he 
answered, quite as much in pity as by way of rebuke, "Ye 
know not what ye ask." There they stood, cherishing bright 
visions of advancement to high stations of glory and renown, 
picturing to themselves a future hi w^hich all men should look 
up to them as trusted friends of the great Messiah ; and he saw^ 
before them a lifetime of persecution, during which, not pleas- 
ures and honors, but hardship and scorn should be then- portion. 
And they wanted to stand next to him when the triumph was 
won, having not the remotest conception of the suifering and 
labor which that triumph would cost! 

" Can ye drink of the bitter cup that I must drink ? " said 
Jesus. '' Can ye bear the baptism of sorrow that T must 
endure ? " And they answered, cheerfully and confidently, 
^' We can.'' No doubt they were firmly resolved to deserve the 
favor which they hoped Jesus would grant them. We may 
believe that lookhig into their eyes their Master saw the light 
of a strong courage and resolution mingled with the gleams 
of an eager ambition. He thought, too, of the troubles and 



136 LIFE OF JESUS. 

perils which in after years would put their courage to the 
severest test, and answered them gently: ''Ye shall indeed 
drink the cup of suffering with me, and like me ye shall be 
baptized with sorrow. But places of honor in the Kingdom 
of God are not at my bestowal. They shall be given by our 
Father in Heaven to those who prove worthy of them in doing 
His will." 

In some way the other ten disciples soon heard what had 
passed at this interview. Perhaps the mother of James and 
John was encouraged by the gentle manner of Jesus to believe 
that he did really care most for her sons, and boasted of ^\hat 
had occurred. At all events, it was soon known that these two 
had endeavored to get themselves set over their brethren, and 
the rest of the disciples were justly indignant. Jesus had to 
quiet the quarrel which thus arose, and he did it in a character- 
istic manner. Instead of denouncing the conduct of James 
and John, he made their action appear to the others weak and 
foolish. " They think," he said, '' as ignorant people who try 
to make themselves great are apt to think, that if they can only 
be appointed to high stations all the world will respect them. 
But you should see that the only way to win from others 
honor and esteem is to do something great and noble." Thus 
he turned the anger that the ten had felt toward James and 
John into pity, that they should have shown so poor an under- 
standing of the true path to greatness, and made the two 
brothers more ashamed than if he had severely blamed them. 
At the same time he taught them all a lofty and important truth, 
which we cannot too carefully remember. 

Taking up their journey again, Jesus and his disciples soon 
entered Jericho. They probably remained here some little time 
for rest and refreshment. It is said that Jesus was entertained 
in the house of Zaccheus, a rich publican. It is not probable 
that he found much rest, however, for we are led to suppose that 
the whole city was greatly excited by his presence, and that 
during the time of his stay he made many devoted friends. 
Some of these new friends joined his disciples when they left 
the place, and helped to swell the throng which attended him 



THE LAST JOURNEY. 137 

triumphantly through the gates of Jerusalem. The next step 
of the narrative will take us, with this throng, into the Holy 
City. 

REFERENCES. 

Keim's '* Jesus of Nazara," vol. v. pp. 47-64; Farrar's ^'Life of 
Christ," vol. ii. chap, xlviii. ; Geikie's "Life of Christ," vol. ii. chap. liv. 
pp. 381-392 ; '' Bible for Young People," vol. v. chap, xxviii. 



IV. 

THE ENTRY TO JERUSALEM. 

Matt. xxi. 1-16. Mark xi. 1-11, 15-19. Luke xix. 28-46. 
John xii. 12-19. 

The road from Jericho to Jerusalem is steep, wild, and rocky. 
Winding among desolate hills and through gloomy valleys, it 
leads up from the low lands of the Jordan to the mountain 
region in which Jerusalem is situated. It was here, where 
robbers made their deus, that Jesus fixed the scene of his 
parable of the Good Samaritan (Luke x. 30). Along this road, 
one morning in April, travelled Jesus and his disciples, making 
the rocks by the wayside echo with their busy talk. 

It was a joyous company ; for the disciples and the people 
w^ho had joined them on the way were expecting that Jesus 
would soon put forth his wonderful powers to the utmost. Even 
Jesus, though he saw that he could not much longer continue 
his work peacefully, and could only escape the fate his enemies 
had prepared for him by resorting to strife and bloodshed, 
must have felt his heart lightened by the affection and reverence 
that the people manifested toward him. It must have been a 
source of satisfaction to him that there was power in his hands 
if he cared to use it. The strong man may not wish to strike, 
but he likes to feel that he could deliver a telling blow if he 
should undertake it. Jesus did not refuse to fight because 
he was afraid of being beaten, but because fighting would not 
help on the cause of peace ; and, knowing that the Pharisees 
accused him of cowardice, he felt some pride in the strength 
which his command of the people gave him. 

On the eastern side of Jerusalem rises a high hill, called the 
Mount of Olives, which completely hides the city from those 
who approach it by the road Jesus v/as travelling, till they have 



THE ENTRY TO JERUSALEM. 139 

climbed almost to its summit. Then, as the road makes a sud- 
den turn about a shoulder of the hill, the traveller finds himself 
at the top of a sharp descent, with Jerusalem almost under his 
feet. The road winds down the steep hillside, crosses a narrow 
ravine through which flows the brook Kedron, and disappears 
through one of the gates by which the walls of the city are 
pierced. 

After his long and toilsome journey, now almost finished, the 
traveller, who has reached the crest of the Mount of Olives, 
naturally pauses to rest and enjoy the scene spread out before 
him. So, we may suppose, Jesus and his company halted, when 
they arrived at this spot. As the disciples gazed upon the 
historic city, their joyful anticipations, already strongly aroused, 
rose to a higher feeling of certainty. Was there not one stand- 
ing among them, the Messiah foretold by the Prophets, who had 
power to enthrone himself in yonder sacred Temple, as the 
nation's King? To their excited imaginations it seemed as if 
this great event were about to take place ; and as the promised 
happiness and glory of the Messiah's reign rose before their 
minds, their emotion broke forth in triumphant shouts, 
'• Hosanna to the Son of David ! Blessed is he that cometh 
in the name of the Lord." 

Jesus did not rebuke the joy of his disciples. Doubtless, for 
the moment, the dark shadow of the cross was lifted from his 
heart, and the feeling of triumph which filled the minds of those 
about him turned his thoughts away from the conflict that 
awaited him. He was about to enter the city, — not as a hunted 
fugitive, or even as a poor, powerless Rabbi, but as the leader 
of a mighty host. He was willing to show the proud Pharisees 
that it was not lack of ability, but fidelity to his own purpose, 
that prevented him from meeting them, strength for strength 
and blow for blow. He would have no bloody tumult in the 
streets of Jerusalem. But if his enemies hated him, they 
should not also despise him ; for he would yield to the wishes 
of his followers, so far as to adopt something of the state of a 
conqueror, and would make it plain that he could cause tumult 
enough if he wished. 



140 LIFE OF JESUS. 

]N"o horses were known in that country, save such as were 
employed to drag chariots of w^ar. The donkey was the animal 
everywhere in use and was often quite a handsome creature. 
A donkey was soon found ; a cushion of clothes was made in 
place of a saddle, and Jesus was seated upon it. Then, sur- 
rounded by the discijples who were chanting their '* Hosannas " 
in loud chorus, and spreading their garments in the way to 
make for him a carpet over which to ride, Jesus began the 
descent of the Mount of Olives. The sounds of rejoicing were 
heard within the city, and people began to come out to meet the 
advancing throng. They stripped branches from the trees and 
waved them in the air or scattered them in the road before 
Jesus, as he rode onward, while louder and louder rose the 
strain, as it was taken up by new voices, " Blessed is he who 
Cometh in the name of the Lord !" 

Over the bridge by which the Kedron is spanned, up the 
smaller hill on its western side, and through the city gates, 
marched the triumphant band. Inside, the people began to run 
together to learn the cause of the unusual commotion. *' What 
does it mean ? Who is this ? " they asked. And the disciples 
answered proudly, *' This is the Prophet, Jesus of Nazareth." 
As the multitude pressed on through the narrow streets, a few 
Pharisees were swept into the train, and carried along against 
their will. They cried out to Jesus, angrily, "Teacher, silence 
thy followers ! " But Jesus only answered with a quotation 
from the Prophets, " I tell you if these should hold their peace, 
the very stones would cry out." 

Turning to the left, Jesus led his disciples southward, directly 
toward the Temple. When he arrived before the lofty front, its 
spotless marble pillars and ornaments of gold were glittering 
in the afternoon sun. Here he dismounted and led the way up 
a broad flight of steps into the first enclosure, commonly called 
the " Court of the Gentiles." This was open to the people 
of all nations ; but beyond, where another flight of steps led to 
the inner temple, were two columns bearing an inscription 
w^hich warned back all save Jews from the " Holy Place," on 
pain of death. 



THE ENTRY TO JERUSALEM. 141 

In the middle of this *' Court of the Gentiles," Jesus paused. 
It was by itself a large and magnificent building. Its floor was 
a broad, smooth pavement of various colored stones, and it was 
surrounded by double row^s of marble columns, which upheld a 
cedar roof. Well suited was this beautiful place for the wor- 
ship of God. But as Jesus stood there no sounds of devotion 
reached his ear. He heard instead the bleating of animals, the 
clinking of money, and tlie noise of a busy traffic. For all the 
cloisters, or spaces between the columns, were filled at this time 
with merchants and money-changers, who grew rich by ex- 
changing Jewish for foreign coins, and selling the doves and 
sheep which were to be offered in sacrifice at the approaching 
feast. This business should have been carried on outside the 
Temple. But the priests, who cared little for the purity of 
their religion, had suffered it to enter the walls of the sacred 
edifice, and to usurp the only place in which people not Jews 
could go to offer their prayers. 

As Jesus stood at the head of his followers looking upon this 
scene, it is probable that he attracted the attention of the buyers 
and sellers, and that gradually their bargaining ceased, till they 
were all silently regarding him. They read authority and dis- 
pleasure in his looks ; and when he advanced upon them wdth 
flashing eyes and extended arm, saying, '' Take these things 
hence I It is written that the house of God shall be a house of 
prayer; but ye have made it a den of thieves," — they fled 
before him like their own frightened sheep. If any lingered, 
and thought for a moment of standing their ground, a glimpse 
at the determined faces of the disciples, pressing close behind 
their Master, was enough to destroy all purpose of resistance. 
The money-changers hastily gathered up their piles of gold and 
silver ; their tables were overturned ; the cages of doves were 
caught up by their owners ; and, in a confused mass, men and 
animals poured out of the Temple area before the indignation 
that pursued them. 

We cannot help being glad that Jesus thus gave way, once, to 
his anger against wrong ; for it shows us that his customary 
calm and reserved bearing came from his strength of wall, not 



142 LIFE OP JESUS. 

from a cold nature. We do not respect the man who is inca- 
pable of being made angry. We admire the self-control which 
keeps down passionate feelings, and yet we like to see a fiery 
earnestness sometimes breaking through a quiet manner, because 
that proves the usual self-control to be real and strong. 

ISTo doubt this bold action on the part of Jesus increased the 
bitterness of his foes. But however the Pharisees might hate 
him, they could not after this^ day speak of him as a mere 
nobody. He had shown them that the people were ready to 
welcome and believe in him,, by leading through the streets 
of Jerusalem a great number of enthusiastic disciples. He had 
taken upon himself authority to purify the Temple, and had, for 
the time being, made himself master of that sacred building. 
Henceforth men must think of him, not only in connection 
with his works of teaching and healing, but as one who had 
manifested something of the Messiah's power to lead and 
command. 

EEFEREN^CES. 

Keim's "Jesus of Nazara," vol. v. pp. 65-131; Farrar's "Life of 
Christ," vol. ii. chap. xlix. ; Geikie's "Life of Christ," vol. ii. chap. Iv. 
pp. 393-404 ; "Bible for Young People," vol. vi. chap. xxix. 



V. 

JESUS IX THE TEMPLE. 

Matt. xxi. 23-46. Mark xi. 27-33 ; xii. 1-12. Luke xx. 

1-19. 

After the exciting scenes which had marked his first day in 
Jerusalem, Jesus withdrew at night to the village of Bethany, 
which was on the other side of the Mount of Olives, and only a 
little more than a mile from the city. Here, in the house of 
friends, he found the repose that he needed after the fatigues 
of the day, and in view of the labors of the morrow. 

Early the next morning, however, he returned to the Temple 
and probably found its large courts already well filled with 
people wdio had come there to hear him speak. Tidings of 
what occurred the day before had quickly spread throughout 
the city, and the people rightly judged that so fearless a 
prophet would be found in the most open and public place. 
*' Many believed on him," as they listened to his teaching. 
Even those who had been drawn thither by nothing more than 
idle curiosity, found their hearts moved and their better 
thoughts awakened by his words, as by no voice they had ever 
heard before. Jesus did not meet the expectation of his dis- 
ciples that he would proclaim himself to be the Messiah. He 
still held to the course he had followed from the first, and 
waited for others to discover, by his speech and bearing, that 
he was " one sent from God." If he had been left in peace 
by the rulers of the city, the common people who always 
" heard him gladly,'^ would have become his disciples in great 
numbers. 

But the priests, who had charge of the Temple and carried 
on the religious services, were very much angered and alarmed 



14-i LIFE OF JESUS. 

by what was going forward. The day previous, Jesus had 
suddenly appeared among them with his followers, and in utter 
disregard of their authority had cast out of the Temple these 
whom they permitted to do business theie. Now, the crowds 
which had gathered to see and hear him blocked up the outer 
courts of the sacred building, while the Temple services were 
but thinly attended. The priests felt much like a man into 
whose house a stranger has entered and made himself perfectly 
at home. They could not submit tamely to the affront that 
had been put upon them, and they resolved to make the intruder 
feel the weight of their power. 

Their plan was to send some of their number, w^earing their 
robes of office, to confront Jesus before the people and demand 
of him what authority he had for the acts he had committed. 
They knew that he was. no priest, had not been elected or 
appointed to any office in the city or nation, and had not even 
received that license from the schools without which no one 
was permitted to teach. If he acknowledged this publicly, 
they hoped the people would turn against him and call him an 
impostor. If on the other hand he claimed to have authority 
from God, then he might be arrested for blasphemy. In either 
case, they thought they should triumph over him. 

So these priests thrust their way through the crowd, stopped 
Jesus in his teaching, and asked their question, '• By what 
authority doest thou these things?" Jesus was not at all 
troubled by this demand, and w^as perhaps somewhat amused 
that they should try to catch him by so shallow a device. He 
replied at once, " I also will ask you a question, and if you 
answer it, I will tell you who gave me my authority. 
Whence did John have the right to baptize ? Did it come from 
Heaven or from men ? " 

This question completely upset the scheme of the priests. 
Instead of convicting him of evil, they were themselves put on 
the defensive. They did not believe that John had any right to 
baptize, — for they thought that none but priests should be 
allowed to perform a religious ceremony, — but they dared not 
&ay so, for that would anger the people, who held John to be a 



JESUS IN THE TEMPLE. 145 

great prophet. If on the other hand they answered that God 
gave John the right to baptize, then Jesus might claim the 
same right to speak and act as one who had received power 
from Heaven. The poor priests could not answer either way, 
and so they said, weakly, '' We cannot tell.'' '* Neither will I tell 
you," said Jesus, with some note of disdain in his voice, "by 
what authority I do these things." 

But the priests were not to be let off, even with the failure 
of their plot. They were hemmed in by the people pressing 
closely together, so that they could not well get away without 
loss of dignity, and were obliged to stand and listen to two 
parables, in which they were held up to public scorn. " What 
think ye ! " said Jesus, addressing the multitude. " A certain 
man had two sons. To one of them he said 'Go work to-day in 
my vineyard.' And though the son answered, 'I will not!' 
yet he afterwards repented and w^ent. To the other son, he 
gave the same command ; but this one promised obedience and 
never went near the vineyard. Which of them did the will of 
his father ? " All the people answered, " The first." 

Then Jesus turned sternly upon the priests, and they might 
have fancied for the moment that it was John speaking to 
them again. ''Verily I say unto you, the publicans and the 
worst of sinners go into the Kingdom of Heaven before you ; 
they repented at the preaching of John, and did the will of 
God. You are always ready to say that you will obey God's 
commands, but you do not fulfil your promises." 

This was bold and stern language to use toward men who 
thought they stood nearer to Heaven than any one else. Bat 
they richly deserved all that Jesus said of them, for their 
religion consisted wdiolly in the practice of ceremonies, and they 
neither cared for nor taught any real purity of life. Considering 
themselves, however, the appointed agents of God, it must have 
cut to the quick, to hear Jesus rank them below sinners w^hom 
they despised, and to read sympathy with his words in the 
faces of the people. 

Kot even yet were these priests, w^ho in an unlucky hour had 
put themselves forward to attack Jesus, suffered to depart. 



146 LIFE OF JESUS. 

" Hear another parable," he continued. " There was a certain 
householder, who planted a vineyard, and let it out to husband- 
men, and went into a far country. And when the time of 
harvest came, he sent his servants to collect the rent. But the 
husbandmen would not pay it; they beat the servants, and 
killed one of them. Again the owner of the vineyard sent 
other servants, and they were received in the same manner. 
Then at last he sent his son, thinking surely the husbandmen 
Vv^ould not dare to abuse him. But the wicked men said, 'This is 
the heir. Let us kill him and seize the vineyard for our own.' 
So they caught him and slew him. What therefore will the 
lord of the vineyard do to those husbandmen ? " The people 
answered, " He will destroy them and let out the vineyard to 
others, who will pay him the rent." 

The meaning of the parable was plain. The iDriests and 
Pharisees were the husbandmen, who would not receive those 
whom God had sent; Jesus himself was the son, whom they 
were seeking to kill. In this indirect way, he declared himself 
the Messiah, and the disciples probably hailed his words with 
glad shouts. But Jesus did not leave his meaning to be 
guessed. '' The Kingdom of God shall be taken from you," 
he said, facing the priests, " and shall be given to those who 
will bring forth its fruits. Did ye never read in the Scriptures, 
' The stone which the builders rejected is made the head of 
the corner ' ? Take heed to yourselves ! For whoever falls on 
this stone shall be bruised, and on whomsoever it shall fall, it 
will grind him to powder." "You reject me," Jesus meant, 
" but I shall triumph through the power of God, and you who 
oppose me will certainly be crushed." 

There were Pharisees in the throng, and they, like the 
priests, were beside themselves with rage when they heard 
these sayings. They rushed forward with angry cries, like 
that assembly in Nazareth, and would have dragged Jesus 
from the Temple. But he was surrounded at this time by 
numerous friends, and his assailants found so many strong 
arms interposed for his protection, that they w^ere forced to 
draw back. 



JESUS IN THE TEMPLE. 147 

With this scene, the second day's work in Jerusalem seems 
to have come to an end. It is probable that during the tumult 
Jesus quietly moved away, and w'ent to spend the night with 
his friends in Bethany. Meanwhile the enraged priests and 
Pharisees were busy planning how they might entrap him on 
the morrow. 

REFERENCES. 

Keim's "Jesus of Nazara,'' vol. v. pp. 132-155 ; Farrar's ''Life of 
Christ," vol. ii. chap. 1. pp. 217-225 ; Geikie's "Life of Christ," vol. ii. 
chap Iv. pp. 405-412 ; ''Bible for Young People," chap. xxx. 



VI. 

FAREWELL TO THE TEMPLE. 

Matt. xxii. 15-46 ; xxiii. Mark xii. 13-40. Luke xx. 20-47. 

We have seen how the Jews were divided into various parties 
which felt toward each other almost a deadly hatred. But as 
in the presence of a common danger the worst of enemies will 
become friends for the time being, so now the leaders of the 
Jewish sects, when they saw that the people were more and 
more disposed to receive Jesus as the Messiah, laid aside their 
ancient feuds, and banded together to destroy this new rival, 
w^hose growing power threatened them all alike. Think what 
an unequal match it was ! Almost all the great and rich and 
learned of the nation were against this one man, who had no 
friends in high station, and nothing with which to oppose their 
malice save his strong love, his keen intelligence, and power to 
speak the truth. 

Xo doubt the Scribes and Pharisees honestly thought that 
Jesus was not the true Messiah ; w^hat he taught was so differ- 
ent from their own ideas that he really seemed to them a wicked 
man. But, after all, the deeper cause of their hatred was their 
fear that Jesus would draw away from them the respect of the 
people. If he was allowed to continue his course, their influ- 
ence would soon be entirely lost. They saw that they nmst 
act together, and that their measures must be prompt and 
vigorous. 

But before they could arrest Jesus, they must have some 
charge to bring against him, and, if possible, they wanted to 
find him guilty of an offence that could be punished with death. 
Such a crime would be that of speaking against the Roman 
emperor. After consulting together, the leaders determined 



FAREWELL TO THE TEMPLE. 149 

that tlie best thing was to draw him on to say something that 
could be called treason against the Emperor, Caesar. Then they 
could hand him over to Pilate, the Roman Governor, who would 
soon put him out of the way. Or, what would suit their pur- 
poses almost as well, suppose that he w^ere to speak some word 
of friendliness for the Roman powder ; then the people w^ould 
despise him, and would not listen to the claim of his disciples, 
that he was the Messiah. 

To make their plan more sure of success, they put forward 
some of the more obscure members of their party, so that 
neither Jesus nor those about him might suspect the intent of 
the question they meant to ask. When Jesus appeared again 
in the Temple, these men mingled with the listeners who 
gathered about him, as if they too were there to be instructed. 
It was not at all uncommon for people to ask questions of him 
during his teaching, and w4ien there was a little pause these 
men claimed his attention. '' Master," said one of them, ''we 
know that thou teachest the way of God, and speakest the 
truth without fear. Tell us, therefore, is it right that we 
should pay tribute to Caesar?" 

The question seemed natural enough, but Jesus detected at 
once the subtle flattery by which his enemies had thought to 
blind him. "Why tempt ye me, ye hypocrites?" he said. 
'' Show me the tribute money." Some one handed him the 
hateful Roman coin, bearing on one side the face of the Empe- 
ror. " Whose image is this ? " said he, holding up the coin. 
" It is Caesar's," they replied. And then, as they bent forward, 
expecting to "hear either some cowardly response or a fierce 
denunciation of the foreign tyrant w'ho compelled them to pay 
tribute, Jesus said, quietly but impressively, " Give therefore to 
Caesar the things that are Caesar's, and render to God the things 
that belong to God." The Pharisees looked blankly into each 
other's faces. There was nothing more to be said. They had 
sprung their trap, and it had caught nothing at all. 

Let us note that it was no mere wary and foxlike cunning 
that Jesus here displayed. He escaped from the snare that was 
laid for him, not as a weasel slips out of the little hole left in 



150 LIFE OF JESUS. 

the hunter's net, but as a lion might walk straight through the 
walls of the flimsy pen prepared for him. The answer given 
by Jesus was no evasion of the difficulty presented to him, but 
was another expression of the command he always tried to en- 
force, viz., " Let outward things remain as they are, and strive 
to build up a kingdom of love and purity within the heart." 

The first plan of the conspirators having broken down, the 
Sadducees, who did not believe in a future life, undertook to 
puzzle Jesus with such questions about the next w^orld as they 
had used in their disputes with the Pharisees. But they were 
speedily put to silence by his answers. Then the Pharisees once 
more tried to provoke him to speak some hasty w^ord about the 
religious law. They instructed one of the scribes to ask him 
'* what was the greatest commandment?" thinking, perhaps, 
that this would lead him to speak slightingly of some of their 
sacred customs. Jesus answered, at once, " The first command- 
ment is, ' Thou shalt love the Lord thy God with all thy heart.' 
The second is, ' Thou shalt love thy neighbor as thyself.* On 
these two commandments all the law is established." The 
Scribe could only murmur, *' Thou hast answered well. Master." 
He had indeed spoken w^ell ; for that was a great day in the life 
of the world when it was announced to men that, better than 
any priest or written rule, love would teach them their duties 
toward God and each other. 

And now it was Jesus' turn to ask a question. He saw his 
enemies standing about in groups and whispering together, — 
baffled, but still full of rage and spite, — while the people looked 
on to see what would happen next. " What think ye of the 
Messiah ? " he demanded of his assailants ; " whose son is 
he ? " ^' He is the son of David," some one answered. " How, 
then, if he is David's son, does David speak of the Messiah as 
his Lord ? " asked Jesus. This was, perhaps, to show them 
that the Messiah was much more than the son of David, and 
had a far greater mission than to restore the earthly throne of 
his kingly ancestor. They could not answer the question, and 
their silence before the people was a confession that they were 
beaten at every point. 



FAREWELL TO THE TEMPLE. 151 

The heart of Jesus began to swell with indignation as he 
thought of the relentless way in w^hich these men and others 
of their party had followed him throughout his ministry, and 
how many of his attempts to do good they had brought to 
nought. He turned once more to the people, to tell them in 
plain terms what they w^ere to think of these Scribes and 
Pharisees. But as he spoke, his noble anger mounted higher, 
and he ended by hurling directly at the heads of his adversaries 
one of the most scathing denunciations ever uttered: — 

" The Scribes and Pharisees give to you the commandments 
of Moses," he said; "therefore their commandments are to be 
obeyed. But do not follow their example, for they practise not 
their own teachings. They bind heavy burdens upon the 
shoulders of men, and will not themselves so much as raise a 
finger to lift the load of their fellows. They have no love for 
what is in itseK good and true, but only do right that men may 
speak well of them. They care nothing for the people, and 
have no feeling that others are their brethren ; but think only 
of getting for themselves the best things and the highest 
places." 

*MYoe unto you, Scribes and Pharisees!" Jesus said, 
addressing them as their rightful judge, "• for ye shut up the 
Kingdom of Heaven against men. Ye compass sea and land to 
make one convert, and then ye make him only a child of hell. 
Woe unto you, hypocrites ! who make a great virtue of paying 
to the priests tithes of your petty garden herbs, and neglect 
judgment, mercy, and faith. Ye blind guides, who strain at 
a gnat and swallow a camel. Woe unto you ! for you are like 
whited sepulchres, and though you appear righteous outwardly, 
you are full of iniquity w^ithin. Woe to you. Scribes and 
Pharisees, hypocrites ! because you build the tombs of the 
prophets, and are the sons of those who have killed the righteous ! 
Y^e serpents, ye generation of vipers, how can ye escape the 
damnation of hell ! " 

How the men to whom these terrible words were spoken must 
have quailed under them, and shrunk from the fire that flashed 
in the eyes of Jesus, as if it had been lightning from heaven 1 



152 LIFE OP JESUS. 

Strong emotions are often subject to rapid changes ; and as 
Jesus paused for an instant, the tide of his feeling suddenly 
turned from anger to grief. It was the last time he should 
stand as teacher in the Temple courts ; and he had longed to 
win a full hearing for that message he had brought from God, 
which would have saved the great city from coming evils. 
" O Jerusalem, Jerusalem," he cried, *' thou that killest the 
prophets and stonest them who are sent unto thee, how often 
would I have gathered thy people together, even as a hen 
gathereth her chickens under her wings, and ye w^ould not! 
Behold, your house is left unto you desolate." 

As he turned to leave the place, the crowd fell apart to let 
him pass ; and we may imagine that there were tears in his eyes 
as he walked away, realizing that never again would he raise 
his voice to address an audience of the people. 

REFERENCES. 

Keim's "Jesus of Nazara,*' vol. v. pp. 155-224; Geikie's *'Life of 
Christ," vol. ii. chap. Ivi. ; Farrar's "Life of Christ," vol. ii. chaps. H., lii.; 
" Bible for Young People," vol. vi. chaps, xxx., xxxi. 



VII. 

JESUS ON THE MOUNT OF OLIVES. 

Matt, xxiv., xxv. Makk xii. 41-44; xiii. Luke xxi. 

As Jesus was leaving the Temple, after the occurrences told in 
the last chapter, he crossed what was called the '* Court of the 
Women," and for some reason paused a little under the shadow 
of the marble columns by which it was surrounded. Perhaps 
some of his disciples were slow in making their way out of the 
crowd, and he was waiting for them to overtake him. In this 
*' Court of the Women " there were several large metal boxes 
into which the people, as they came and went, dropped their 
contributions for the support of various charitable objects. 

Jesus stood watching those who came up to one of these 
boxes. The rich Pharisees opened their well-filled purses and, 
selecting some large coin» dropped it into the box, where it fell 
with a loud ring, as if calling public attention to the giver's 
wealth. Among the the rest came a woman, poorly clad, and 
wearing the dress of a widow. She drew from her purse all 
that it contained, — two small pieces of money that would not 
together equal a half-penny, — and shyly slipped them into the 
mouth of the box. "Did you see that widow?" said Jesus 
to his disciples, as she turned away. " Truly, she has given 
more than all the rest ; for they have only cast in a little part of 
their great wealth, while she has given all that she possessed, 
and left herself nothing with which to buy food." 

Jesus meant, of course, that it was more for her to give her 
mite than for the rich people to give their larger sums, whose 
loss they would never feel. In the sight of God she had done 
better than tlrey. It was a truth which he often illustrated in 
his parables, that, in judging us, God will look not only at what 



154 LIFE OP JESUS. 

we have done, but at the means we have had to do with. And 
this is a thought we need to keep in mind. For if none could 
please Him save those who perform the very noblest deeds, — 
like the brave men who rescue others from drowning at the peril 
of their own lives, — what hope would there be for us. to whom 
no chance for such heroic action is given ? God will be satisfied 
if we do the, best we can; and it is better to be entirely faithful 
with our small abilities than to have great gifts and only partly 
use them in good work. 

The companions of Jesus having by this time gathered about 
him, they passed out of the Temple and took the road toward 
Bethany. After they had crossed the narrow valley of the 
Kedron, beyond the city walls, they turned to look at the Temple, 
which to a person standing there presented the most imposing 
view to be had of it from any point. Standing as it did upon 
the summit of a hill, its white mass towered high above them, 
resplendent in its many gilded ornaments. So huge and strong 
it looked that it seemed built to stand forever. As the disciples 
gazed upon it they could not help exclaiming, " What a mag- 
nificent building ! '' " See, Master," they said, "what a wonder- 
ful and enormous pile of stones it is !" But Jesus was in no 
mood to share their raptures. '* I see," he replied, briefly. 
''But before many years have passed it will be wholly destroyed, 
so that not one single stone shall be left standing on another." 

These words excited the wonder of the disciples, and as they 
continued on their way, they whispered together concerning their 
Master's meaning. He had spoken repeatedly about some great 
calamity that was soon to fall upon the nation, and had given 
them to understand that there must be an interval of sorrow 
and gloom before the Messiah's reign of joy and love could 
begin. They had not thought much of these sayings be- 
fore, but now they remembered how often Jesus had spoken 
sadly concerning the future. So when he stopped to rest, part 
way up the steep ascent of the Mount of Olives, they asked 
him, " Master, when shall these things come to pass ? By what 
sign shall we know when such events are near, and how soon 
may we expect the Messiah's triumph?" 



JESUS ON THE MOUNT OF OLIVES. 155 

Jesus seated himself upon the grass and began to talk to them 
about the future. What he is reported to have said at this 
time it is very difficult for us to fully understand. But we 
need not now try for anything more than the general meaning 
of his words, and that is within easy reach. We may liken 
him to one of a company floating down the current of a deep, 
swift river, who hears the low thunder of the distant cataract, 
though as yet it is inaudible to his companions. They see only 
the smooth surface of the stream that bears them along, and 
hear nothing but its pleasant ripple mingled with the sound of 
their own voices. But he knows that they are being drawn to 
the brink of the fall by a force from whose power it will be too 
late to escape when they become aware of the danger. 

Jesus saw that affairs were hurrying on to a great catastrophe. 
His keener sense discerned the " signs of the times," which told 
him that the life of the nation must soon encounter deadly 
perils. In fact, it was not many years afterward that a war 
arose, during which Jerusalem w^as captured and destroyed by 
a Roman army. The Temple was thrown down and plundered 
of all its treasure, so that never afterward did a Hebrew priest 
offer sacrifice there, or perform any of the rites of his ancient 
religion on the spot which had long been its sacred home. The 
Jewish people, who had been dreaming of ruling the world from 
their Holy City, were scattered over the face of the earth, to 
remain till this day a people without a country of their own. 

How much of all this Jesus foresaw, it is impossible to deter- 
mine. But it is certain that he knew something of the evils 
and troubles to come, and did not expect his cause to triumph 
till they had passed by. The plunge over the cataract must be 
taken by all, — his followers among the rest. But, if they re- 
mained faithful to his teachings, whatever else might perish, 
the Kingdom of Heaven which he had preached would go 
through the trial in safety. 

" There will be wars and rumors of wars," said Jesus, in 
answering the question of his disciples. '' Kingdom shall rise 
against kingdom, and nation against nation. There will be 
earthquake, and famine, and pestilence in many places. Here 



156 LIFE OF JESUS. 

in Judea there will be such sorrow as was never known before. 
Desolation shall reign even in the '^ holy place " of the Temple. 
At that time let him that is on the plain flee to the mountains 
for safety, and let not him that is in the field return home to 
prepare himself for flight. Then shall arise false prophets and 
false Messiahs, by whom many shall be deceived. But if they 
say to you, ' Lo, here is Christ,' or 'there,' believe it not. If 
they say, ' Behold, he is in the desert,' go not forth ; ' Behold, 
he is in the secret chambers,' believe it not. For when the 
time is fulfilled, the coming of the Kingdom will be like the 
lightning, which shineth out of the east even unto the west. 

"But the exact day when all this shall take place no man 
knoweth. It is not known even to the Messiah, but only to God 
in heaven. And because I cannot tell you how long the season 
of waiting will be, you must watch, as if the day of the Lord 
were a thief against whom you w^ere guarding your house. Be 
ye always ready, — like a wise servant who has been left in charge 
of a household, and who keeps all things prepared for his 
master's return. If this servant were to become careless and 
drunken, and should begin to beat the servants who had been 
placed under him, the master might come in an unexpected 
hour, and would punish him for his negligence. Be ye also 
ready ; for in such an hour as ye think not, the Son of Man 
cometh." 

We gather from these words that Jesus saw before his people 
a time of tumult and destruction, during which his cause would 
make but little progress. He had planted a seed, and the seed 
had taken root ; but the lingering frosts and long, cold storms 
of spring must be endured before the coming of that summer 
in which his Gospel could fully put forth its power of growth. 
This shows us how soberly and accurately Jesus judged the 
course of events, and how far he was from being carried away 
by his hopes or fancies. At that time there were only a few 
who believed that he had brought a message from God, 
and these few suffered many bitter persecutions before they 
gained headway against the world's unbelief. But the time 
came when the name of Christ was carried abroad over the 



JESUS ON THE MOUNT OF OLIVES. 157 

earth, and the influence of his teachings spread even "as the 
lightning, which shineth out of the east unto the west." 

To enforce and illustrate what had been said, two beautiful 
parables are given in the twenty-fifth chapter of Matthew, 
w^hich all should read. After the discourse was finished, Jesus 
continued his way to Bethany, there to await among friends 
" the beginning of the end'^ 

REFERENCES. 

Farrar's '' Life of Christ," vol. ii. chap. liii. ; Keim's *^ Jesus of Nazara," 
vol. V. pp. 225-246; Geikie's "Life of Christ," vol. ii. chap. Ivii. ; 
"Bible for Young People," vol. vi. chap, xxxii. 



VIII. 

THE LAST SUPPER. 

Matt. xxvi. 1-29 ; Mark xiv. 1-25 ; Luke xxii. 1-30 ; John 
xiii. and xiv. ; 1 Cor. xi. 23-26. 

After his departure from the Temple and the discourse on the 
Mount of Olives, Jesus remained for some days with his friends 
in Bethany. During this time, the priests in the city were 
considering how they might get him into their power. When 
he appeared in public he was surrounded by so many friends 
that they could not arrest him without having a pitched battle 
in the streets; and if they were to send officers to take him 
in Bethany, he would be sure to receive sufficient notice of their 
coming to allow him to escape. 

But w^hile the priests were deliberating, help came to them 
from an entirely unexpected quarter. A man came before them 
whom they knew to be one of the twelve disciples of Jesus, with 
a proposal to deliver his Master into their power. This man 
was Judas Iscariot, or Judas of Kerioth, — the only man among 
the twelve who was a native of Judea, — the rest being Gali- 
leans. He had stolen away from Bethany, with treachery in his 
heart, to act this infamous part in assisting his Master's 
enemies. We are not told what motives influenced him to 
such a course. He could not have been a bad man always, or 
Jesus would have known it, and never would have chosen him as 
a disciple. He had been one of his Master's trusted companions, 
and had served as treasurer for the twelve disciples. Wicked 
as his deed was, we cannot suppose that Jesus was so easily 
deceived as to live in the closest relations with a deliberate 
villain, and not discover his true character. 



THE LAST SUPPER. 159 

It is probable that Judas was weak, rather than wicked. He 
had perhaps been attracted by the preaching of Jesus without 
deeply understanding it. It was with the greatest difficulty 
that Jesus succeeded in making any of his disciples see some- 
thing nobler than their dream of a splendid and victorious 
system of government, and Judas may have clung to his old 
ideas longer than the rest. When he found himself in Jeru- 
salem, and saw the priests in their gorgeous robes, Judas, being 
a native of Judea, may have felt the charm of the old religion 
more strongly than his companions. Then, his Master made 
no move toward establishing himself as king, but on the 
contrary, talked of the destruction of the Temple and the down- 
fall of the nation. Judas had thought that the changes to be 
brought about by the Messiah would make the nation greater 
and stronger than ever. When he realized that Jesus could 
not be induced to seize the government for the purpose of free- 
ing his people and making them rich and powerful, Judas began 
to doubt whether he were the true Messiah. But if Jesus w^as 
not the Messiah then he was only an impostor, reasoned Judas; 
and this idea took possession of his mind, till he persuaded 
himself that his Master was a dangerous man, who ought to be 
restrained from preaching to the people. Probably his dis- 
appointment, in not finding himself so great as he had expected 
the followers of Jesus to become, had something to do with 
his decision. But having determined that the priests were right 
and his Master wrong, he shut his eyes to the sin of the treachery 
he was meditating, and, for the time being, believed that it was 
his duty to help in getting Jesus arrested. Such seems to be 
the most reasonable explanation of his conduct. 

While Judas was thus consulting with the priests, it is not to 
be supposed that his action entirely escaped the notice of Jesus. 
So keen an observer could not have remained ignorant of the 
growing disaffection of one who had been a near friend. He 
probably guessed at once, from the absence of Judas, whither 
and upon what errand he had gone. It must have been a 
bitter thought to him, that one of his disciples w^as to prove 
traitor ; but as the others suspected nothing, he kept his sorrow 



160 LIFE OF JESUS. 

to himself. He saw that at the longest it would be only a few 
days before the angry priests would have him in their clutches, 
and perhaps hoped that the constancy of the rest of the disciples 
would be strengthened by their horror at the faithlessness of 
Judas. 

Thursday, the 14th of April, was the day for the opening of the 
great feast of the Passover; and on the morning of that day, 
Jesus sent some of his followers into the city to prepare for their 
celebration of tha^t event. This feast began with a solemn supper, 
that commemorated the night on which their forefathers made 
their escape from Egypt. The food for this repast was always 
of the same kind, and it was prepared and eaten with many 
religious ceremonies. During the afternoon, the head of each 
family carried to the Temple a lamb, which was there killed, 
and part of which was left to be burned on the sacred altar. 
The lamb was then roasted whole in an earthen oven. In addi- 
tion to this, the supper consisted of bread made without yeast, 
a dish of bitter herbs, and a certain number of cups of red 
wine. The blowing of trumpets from the Temple Mount at 
sunset announced the time when the supper might be eaten. 
Then the head of the family, who acted as a kind of priest, 
opened the feast by pouring out a cup of wine, pronouncing a 
blessing over it, and giving it to those assembled about the 
board, to drink. The dish of bitter herbs, and the unleavened 
bread were each eaten as a course by itself, blessings and 
prayers being meanwhile recited. When the lamb was brought 
forward the company was obliged to eat the whole of it. The 
last morsel was eaten by him who had opened the feast, and 
the supper concluded with another cup of wine and the singing 
of a hymn of praise. The occasion on the whole was a joyful 
one, but there was some degree of solemnity mingled with its 
festivity. 

Jesus and his twelve disciples celebrated this supper together, 
as a family, in the house of one of his friends in Jerusalem. It 
was the first time that they had met together for this purpose; 
and for Jesus it was not only the last Passover, but the last 
time that food or drink passed his lips. The supper probably 



THE LAST SUPPER. 161 

began and proceeded according to the usual custom, as it has 
been described. It was to the disciples — all save one — like 
the consecration of their brotherhood. That one — Judas — was 
undoubtedly very ill at ease; for he had ceased to feel that he 
was one of the band, and this very night he was to lead a com- 
pany of soldiers against the Master, whose disciple he still 
professed to be. Jesus saw from his manner that he had prob- 
ably completed his plot with the priests and was only waiting 
for the end of the supper to carry it into effect. 

The heart of the Master was so deeply grieved by this treach- 
ery that he could no longer forbear to seek some sympathy. 
He spoke abruptly, *'Yerily I say unto you, one of you 
shall betray me.'' With one accord they all began to exclaim 
and protest: " Is it I ? " "Do you mean me?" But Jesus 
did not then wish to unmask Judas. That disciple might feel 
justified in his course, if his Master denounced him while he 
had only his suspicions to allege against him. Jesus only 
desired to call forth from the others new evidence of their 
fidelity, and to let Judas understand that what he was trying 
to conceal was already known. He therefore merely repeated, 
" The hand of him who shall betray me has been dipped with 
mine into this dish." Thus did Jesus hold up to the traitor a 
picture of his infamy, — saying to him, in effect, that he was 
eating at the same table, like a brother, with one towards whom 
he meant to act the pa,rt of a deadly enemy. 

After this, Judas was so uncomfortable that he soon rose to 
leave the room. Jesus looked at him as he was retiring, and said 
quietly, " What thou hast to do, do quickly." So well had 
Judas played a part before his brethren that even now they did 
not suspect him as the betrayer, and supposed that what he 
" had to do," was some errand upon which Jesus had sent him. 
But all through the remainder of the supper, Jesus must have 
been conscious that the door without was watched by spies, 
posted there by his faithless disciple. 

Judas being gone, Jesus talked to his disciples most tenderly 
and lovingly. The fourteenth chapter of John contains a report 
of what he said at this time. It is too long to quote entirely, 



162 LIFE OF JESUS. 

and its charm could not be kept in any mere abridgment. It 
should be read as a whole, and we only need to say here, that 
Jesus sought to comfort and strengthen the minds of his dis- 
ciples in view of his approaching death. 

At the close of the supper, there was a very significant cere- 
mony, which is observed to this day in remembrance of him by 
whom it was first performed. Jesus took one of the loaves of 
bread, and having broken it in pieces, gave it to his disciples, 
saying, " Take and eat; for this bread signifies my body w^hich 
is given for you. This do in remembrance of me." When 
this had been eaten, he filled a cup of wine and gave it them 
to drink, saying, " This wine represents my blood which is to 
be shed for you. As often as ye drink it, do it in remembrance 
of me." 

We can hear in these sayings the affectionate heart of Jesus, 
pleading wdth those w^hom he loved, to be held by them in 
loving memory. But his wisdom also taught him, that amid 
the trying scenes to follow his death the disciples would need 
some rite that was distinctively their own, to hold them to- 
gether. The custom thus founded has lived in all branches of 
the church. There have been, and are, many widely differing 
beliefs about it. But w^herever people call themselves Chris- 
tians, they still gather about the "Lord's Table," in remem- 
brance of him who gave his life so freely, to make the earth 
more like heaven. 

REFERENCES. 

"Bible for Young People," vol. vi. chap, xxxiii; Keim's "Jesnsof 
Nazara," vol. v. pp. 275-343; Farrar's "Life of Christ," vol. ii. chaps, 
liv., Iv., Ivi. ; Geikie's <' Life of Christ," vol. ii. chaps. Iviii., lix. 



IX. 

THE AKREST. 

Matt. xxvi. 30-56; Makk xiv. 26-52; Luke xxii. 31-53; 
John xv., xvi , xvii., xviii. 1-12. 

It was commanded that the Passover supper should end 
before midnight; and it was probably near that hour when 
Jesus and his disciples rose to return to Bethany. The supper 
being ended, they sang a hymn of praise, which was perhaps 
the one hundred and fifteenth, and two following Psalms. 
Then they, made ready to depart. The disciples were somewhat 
anxious about the lonely walk at night, while Jesus had no 
expectation of seeing Bethany again. He understood, when 
Judas left the room, what business that faithless disciple had 
in hand, as well as if the whole plot had been revealed to 
him. It befitted his dignity, however, that he should not run 
or hide from his enemies, but should go on his way peaceably 
and quietly. 

Still, though he preserved his calmness outwardly, Jesus was 
troubled in spirit. Not only did he shrink from the suffering 
before him, but he feared lest his disciples should lose courage 
altogether, when they saw him a prisoner. Simon, to whom he 
had given the name Peter, was one of the truest and most 
devoted of his followers ; yet Jesus predicted rightly that the 
heart of this disciple would fail him when the crisis came, 
'' Simon," he said, as they stood w^aiting for him to lead the 
way into the street, ^' Satan hath desired to have thee ; but I 
have prayed for thee, that thy faith may not fail." '* Though 
all the rest desert thee," Simon answered, " I will be faithful ; 
and will go with thee, if need be, to prison, and to death." 
Jesus no doubt smiled, a little sadly, as he looked upon the 



164 LIFE OF JESUS. 

man who thought he was so brave, and said, *' Before this 
night is over, you will deny that you ever knew me." 

'< All of you will be disappointed and offended in me this 
night," he continued. '' Like a flock of sheep when the shep- 
herd has been struck down, you will be scattered in fear and 
trembling." Doubtless they felt that their Master did not 
give them as much credit as they deserved. But they had 
no chance to protest their loyalty, for Jesus went on speaking: 
'* When I sent you forth to preach, without purse, or wallet, 
or even shoes, did you ever want for anything ? " " ]^othiiig," 
they answered. ''But now," said he, "let each man look to 
himself ; for my affairs come to an end, and you must provide 
for yourselves means of support and defence." "Behold, we 
have here two swords," some one said, — as if, thus armed, they 
need not be afraid of anything. We may imagine that Jesus 
smiled again at the somewhat childish bravado of his disciples. 
But he only said, "It is enough ; " and then led the way out 
of the house. 

It was bright moonlight, — for the feast was always held at 
the time of the full moon, — so they found their way without 
difficulty. They passed through the silent streets, out of the 
gateway through which, a few days before, Jesus had made 
his triumphal entry to Jerusalem, over the bridge beneath 
wdiich the waters of the Kedron sounded a lazy murmur, and in 
a few moments they were under the shade of the olive orchards 
extending up the hillside toward Bethany. 

Here Jesus paused and turned aside from the path. He felt 
. sure that Judas, with a band of the Temple watchmen or police, 
would soon be in pursuit, and it is not improbable that his 
watchful eye had seen one or two shadowy figures following at 
a distance, to mark his course. Possibly he did not wish to 
subject his friends in Bethany to the fright and tumult that 
would be occasioned by his arrest, and therefore determined to 
wait in the fields for a time, to see if his suspicions w^ere ful- 
filled. But he had also another reason for stopping here upon 
the Mount of Olives. His agitated heart felt a great longing 
to pour itself out to God. Many a night he had gone forth 



THE ARREST. 165 

undei the stars, and spent the hours when others were sleeping, 
in prayer to his Heavenly Father for wisdom and strength. 
He wished now to be alone with God to prepare for his last 
great trial. 

Entering a garden, or grove of olive trees, at a place called 
Gethsemane, — which means "the oil-press," — he said to his 
disciples, ^' Wait ye here, while I go forward to pray." Then 
taking wdth him Peter and James and John, he went a little 
further among the trees. ^'My soul is exceeding sorrowful, 
even unto death," he said to these three; ''abide here and watch 
with me." So saying, he went a few steps apart, and throw- 
ing himself not only upon his knees, but with his very face 
to the ground, he prayed, " O my Father ! if it be possible, 
let this cup pass from me; nevertheless, not my will, but thine 
be done.*" What other words he used, we do not know, but he 
prayed thus a long time. He knew that God had led him to 
tliis hour; and he saw the will of his Father in Heaven, that he 
should give up his life rather than fly from his enemies or cease 
to bear witness to the truth. But to die now, when he had so 
much reason to fear that his disciples were not yet strong 
enough to go on wdthout him ; to die the terrible, lingering 
death by crucifixion, w^hich was the Koman method of punish- 
ing criminals, — w^as tliere no other way but this ? No w^onder 
that, in agony of soul, he asked God that he might not be 
forced to drink this bitter cup. He had seen it before him 
for a long while, but when it was put to his lips, he could not 
help crying out his wish to be spared. 

After a time, he arose from the ground and returned to his 
three companions, w'hom he found asleep. " What ! " he said 
sorrowfully, "Could ye not watch wdth me one little hour? 
If not for my sake, yet W;atch and pray for yourselves, lest trial 
come upon you." Once more he turned from them, and this 
time he prayed with stronger, quieter spirit, " O my Father, 
if this cup may not pass away from me, except I drink it, thy 
will be done." 

Let us make a picture of the scene in our minds, — the stiil 
night, with the moonlight falling through the foliage ; the 



166 LIFE OP JESUS. 

heavy-eyed disciples striving to keep awake, but yielding to 
sleep, because they v^ere not aware of the nearness of danger ; 
the Master praying alone upon the ground, and perhaps lifting 
his head from time to time to listen if he could hear the foot- 
steps of his pursuers. A second time he came back to find his 
followers sleeping, and a third time he returned to his lonely 
prayer. 

At last he arose calm and strong. The disciples were still 
sleeping. '' Sleep on," said Jesus, **and take your rest." He 
no longer needed the human sympathy which, during his strug- 
gle, he had vainly sought from them. But just then the 
heavy sound of a body of marching men reached his ear, and he 
called upon his followers to awake. " It is enough ! " he cried 
in thrilling words. *' The hour is at hand. The Son of Man 
is delivered up into the hands of sinners. Arise, let us go ! 
Behold my betrayer is at hand." 

As the disciples started to their feet in amazement, they saw 
themselves rapidly surrounded by a large force of armed men, 
who had entered the garden, with Judas at their head. It 
seems to have been arranged by the priests that Judas should 
make Jesus known to the officers by going forward and salut- 
ing him in the usual manner, with a kiss. The careful way in 
which the expedition had been planned, and the large number 
of men sent out, show that the priests had become very much 
afraid of Jesus. Judas now advanced, and saying, '' Hail, 
Rabbi ! " he kissed Jesus on the cheek. " Friend, wherefore 
art thou come?" Jesus asked, reproachfully. *' What have I 
done to you," the question meant, *^ that you should betray me 
thus?" We may well suppose that the gentle and sorely 
w^ounded love that was in the words and look of Jesus awoke 
at that instant the shame and remorse which afterward led 
Judas to destroy himself. 

Turning to the officials in command, Jesus said: " Ye come 
out to seize me with swords and clubs, as if I were a robber. 
Why did ye not take me when I sat teaching in the Temple? Ye 
dared not stretch out your hands against me then, and are only 
brave in this hour of darkness." At a sign from their leaders, 



THE ARREST. 167 

the soldiers seized and bound him, — Jesus offering not the 
least resistance. But how these bonds must have cut into his 
very soul ! Knowing himself entirely innocent, how keenly he 
must have felt the outi-age, when, with pinioned arms and 
surrounded by officers of the law, he was led back toward the 
city, like a notorious thief or murderer! 

Meantime most of the disciples had fled. Not more than two 
or three of them followed their Master, and these kept far in 
the rear of the soldiers. Once more, over the Kedron and 
through the city gate. But this time no glad throng of disci- 
ples attended the Messiah, singing Hosannas to the Son of 
David. He walked with bowed head and sorrowful heart, — a 
23risoner among angry foes, expecting neither justice nor mercy 
at their hands. 

REFERENCES. 

Keini's "Jesus of Nazara," vol. vi. pp. 1-36; Farrar's "Life of 
Christ," vol. ii. chap. Ivii. ; " Bible for Young People," vol. vi. book i., chap. 
xxxiv. ; Geikie's "Life of Christ," vol. ii. chap. Ix., pp. 506—515; Reuan's 
" Life of Jesus," chap. xxiv. 



THE TRIAL. 

Matt. xxvi. 57-75, xxvii. 1-26 ; Mark xiv. 53-72, xv. 1-15 , 
Luke xxii. 54-71, xxiii. 1-25 ; John xviii. 12-40, xix. 1-16. 

The men who had arrested Jesus led him to the palace of the 
High Priest, Caiaphas, where his trial was to take place. 
The High Priest was president of a court, or council, called the 
Sanhedrim, which consisted of seventy judges, and was the 
highest legal tribunal of the Jews. At least a third of these 
judges must take part with the High Priest in a trial before a 
verdict could be passed and sentence pronounced. The Romans, 
however, would not allow^ the Jews to execute any of their 
criminals. If the Sanhedrim found a prisoner deserving of 
death, he w^as given over to the Roman governor, who then con- 
sidered the case and either annulled the sentence or carried it 
into effect, at his own discretion. 

The High Priest had sent messengers to call together the 
members of the Sanhedrim before the arrival of Jesus ; for he 
wished the trial to be ended before the people could be made 
aware of the arrest, and before Jesus could have a chance to 
summon friends to his rescue. He supposed that the man W'ho 
had displayed such boldness in the Temple would fight for his 
life if any opportunity were left to him. Therefore, though it 
was not yet daylight, the judges seem to have been already as- 
sembled, and various w^itnesses were in readiness when the offi- 
cers i^eturned with their prisoner. So far as the judges w^ere 
concerned, no trial w^as necessary, since they were determined 
to find Jesus guilty ; but, as they washed Pilate to crucify him, 
they must not only condemn him in legal form, but must make 
out a case which would induce the governor to carry out their 
sentence. 



THE TRIAL. 169 

Jesus was led by his captors through an archway opening from 
the street into a paved inner court, about which the palace of the 
High Priest was built. Most of the soldiers remained in this 
court during the trial, while a guard, selected for that purpose, 
conducted Jesus into a room of the palace, where the judges 
were waiting to receive him. They sat around the room in a 
half-circle, with the High Priest in the middle of the line. 
Before him Jesus was brought, still bound, and left standing. 
The charge against him was stated, and witnesses were called 
to prove it. The charge was, that he had deceived the people 
with false doctrines, had taught them to disobey the precepts of 
their religion, and was guilty of blasphemy. 

One after another, witnesses came forward to tell what they 
had heard him say as he taught in the Temple ; but neither 
did they agree well in their testimony, nor could they report 
auything wdiich would seem very bad to the Roman governor. 
Jesus had indeed spoken against the priests, but it was on account 
of their wickedness, and Pilate would not be likely to put him 
to death for such sayings. At last came two men who testified 
that Jesus had said *' he could destroy the Temple and rebuild 
it in three days." Even this was false evidence ; for, though 
he had spoken of the fall of the Temple, he had expressed no 
purpose to be himself the destroyer. 

Jesus had not, as yet, uttered one .word during his trial. He 
had manifested no desire to contradict or question the witnesses, 
but had simply stood there quietly watching the proceedings, as 
if he were only a spectator, tie knew that, while they had 
brought and could bring against him no good evidence strong 
enough to convict him, yet it was perfectly useless for him to 
make any defence. The High Priest also saw that as yet no 
case had been made out to which Pilate would listen, and that 
his hopes were likely to fail unless he could provoke some im- 
prudent word from Jesus himself. He therefore rose and 
addressed Jesus angrily : '' Answerest thou nothing to what 
these testify against thee?" Jesus made no reply. Perhaps 
he did not even look at the man who was at once his prosecutor 
and his judge. 



170 LIFE OF JESUS. 

So far, nothing had been said about the claims of Jesus to be 
the Messiah, though that was the subject that was in all minds. 
The priests had wished to let that question rest, and simply con- 
demn Jesus as a false teacher ; for if they accused him of pre- 
tending to be the Messiah, that would only make the people 
more ready to believe that he was one whom God had sent. 
But now the High Priest realized that the charge of false teach- 
ing had broken down, and that they must bring forward the 
other accusation. Looking fixedly at Jesus, he said, "If thou 
be the Messiah, tell us." 

Jesus might still have kept silence, and they would have found 
it very difficult to prove anything against him on this charge. 
But he saw that they were determined to murder him, with or 
without reason. If he was to be killed, it should be because 
he declared himself the Messiah, and not on any less weighty 
charge. On this subject, therefore, he was ready to speak. He 
now answered to the High Priest's demand, '' If I tell you, you 
will not believe." The crafty, snake-like Caiaphas thought he 
saw his opportunity. *'I adjure thee, by the living God," 
he said, " that thou tell us whether thou be the Messiah, the Son 
of God. " He used this solemn form of words because he thought 
it would encourage Jesus and lead him on to declare himself, 
in the hope that those about him were almost ready to believe. 
Jesus was not thus deceived, but the time had gone by when he 
wished to avoid speaking publicly of his appointment from God. 
Meeting the High Priest's eye steadily, he said in his clear and 
quiet way, * ' You have said W'hat I am. " Then, as if anticipating 
the scorn of his judges, he continued, " The time will come when 
you shall see the power and glory of the Son of Man, as if they 
w^ere wa-itten on the very clouds of heaven." 

The High Priest was almost beside himself with rage when 
he heard these words. He tore apart his priestly robe in his 
anger, and cried out to the other judges, ''He has spoken 
blasphemy ! What need of more witnesses ? Ye have heard 
his blasphemy ; what think ye ? " And every voice answ^ered, 
'' He is guilty, and deserving of death." This ended the trial. 
The judges threw aside their dignity and rushed upon their 



THE TRIAL. 171 

prisoner, whose arms were fettered, so that he could not have 
defended himself if he had wished. They struck him with 
their hands, and spat in his face. "Thou, the Messiah V they 
said to him mockingly. " Tell us who it is that huftets thee, 
if thou hast such divine powers." But he answered them not 
a word. JS^o cry of anger or pain passed his lips, and he stood 
among them as if their assaults were no more than the beatino- 
of the waves against a wall of rock. 

While all this was taking place, Peter and perhaps one or two 
more of the disciples had made their way into the court of the 
palace. The night was chilly, and some of the soldiers had a 
fire of coals about which they were warming themselves. Peter 
was standing in this group, when some one said to him, " Thou 
wast with this Jesus, the Galilean." Peter, being alarmed, 
answered, "I know not what thou sayest," and immediately 
withdrew to another part of the court. After a time he was 
again approached by one who said, " Surely, thou art one of the 
disciples of Jesus ; thy speech shows that thou art of Galilee." 
Again Peter denied it, this time with an oath. A third time he 
was addressed, — this time by one who said that he saw Peter 
when Jesus was arrested, — and a third time Peter declared that 
he did not know Jesus. Soon afterward the crowing of the 
cocks announced that morning was near ; and as Peter remem- 
bered what Jesus had said to him a few hours before, " he went 
out and wept bitterly." 

It is probable that as soon as it was day, Jesus was hurried 
off under a strong guard to the regular council-chamber of the 
Sanhedrim in the Temple, in order that formal sentence of death 
might be there pronounced against him. From thence he was 
taken, in the early hours of the morning and before many peo- 
ple were abroad, to the residence of the Roman Governor. 
The priests and judges and leading Pharisees, together with the 
officers and servants who surrounded Jesus, made up a large 
procession ; but doubtless they all breathed easier when they 
were safely within the walls that surrounded Pilate's house, 
and felt themselves under the protection of the strong troop of 
Roman soldiers by which that place was guarded. 



172 LIFE OF JESUS. 

Having sent word to Pilate upon what business they had 
come, the Governor soon appeared in the large, open space where, 
they were assembled and mounted his judgment-seat. Jesus was 
placed before him, and some one — probably the High Priest — 
informed Pilate that the prisoner had been found guilty, on his 
own confession, of pretending to be king of the Jews. iSI'ow 
Pilate hated and despised the whole Jewish nation. He was 
cruel and tyrannical, and loved to torment the people who did 
not readily submit to his rule. He already knew of Jesus, for 
the Romans were keenly on the watch for any one who should 
dispute their authority. Pilate had then in prison a noted 
man, named Barabba, who was guilty of the offence with which 
Jesus was charged, — that of stirring up rebellion against the 
Emperor. Pilate understood perfectly that Jesus was an alto- 
gether different kind of man, and when he saw how the chief 
men of the city hated him, the Governor was quite willing to 
take the part of Jesus, for the sake of thwarting their wishes. 

When the High Priest had made his accusation, and others 
had cried out against Jesus that he deceived the people and 
taught them not to pay tribute to Caesar, Pilate said, ^' Thou 
hearest what these testify against thee ^ how dost thou answer 
them?" But again Jesus refused to reply. He would not 
notice the falsehoods of his enemies even so much as to deny 
them. '* Is it true, then, that thou art a king ? " Pilate asked. 
And now Jesus answered as he had before the Sanhedrim: 
'^ Thou sayest it ;" that is, "You have given me my true 
name." 

Pilate then took Jesus into a room apart from the crov/d to 
examine him ; and here Jesus spoke more freely. He was a 
king, he said, but his kingdom was not of this world. He came 
simply to bear witness to the truth. Pilate was not at^ all 
impressed with a liking for Jesus, for he exclaimed contemptu- 
ously, "What is truth? " But as he saw that Jesus was not 
likely to give him trouble, and would be a thorn in the sides of 
the priests and Pharisees, he was willing to let him live. So he 
returned to the judgment-seat, and reminding the priests of his 
custom to release a Jewish prisoner during the feast of the 



THE TRIAL. 173 

Passover, asked whether it should be Jesus or Barabba. Per- 
haps Pilate thought they would not dare to demand the latter, 
as he had actually done the thiugs which they accused Jesus of 
wdshiug to do. At least, if they should ask to have Barabba 
released, it would expose the hollo wmess of their pretended care 
for the Emperor. But all the people, being instructed by the 
priests, said, "Let us have Barabba." 

"What, then, shall I do wdth your king?" said Pilate. 
'' Let him be crucified ! " they shouted. "• Why, I find no fault 
in him ; w^hat evil hath he done ? " continued the Governor. 
But they only cried out, *^ Crucify him ! Crucify him ! " 
Pilate found that they were determined to have Jesus killed, 
and he dared not go beyond a certain point in opposing their 
W'ill ; for if he could not preserve a decent amount of peace 
w4th his subjects, the Emperor would remove him from his ofiice. 
The fate of Jesus was not a matter of great consequence to 
him, either w^ay. At last he yielded, and confirmed the sen- 
tence of the Sanhedrim. The priests had gained their point; 
Jesus would be put to death ; and it w^as with great satisfaction 
that they saw him led away by the Roman soldiers. 

EEFERENCES. 

Keim's " Jesus of ISTazara," vol. vi. pp. 36-114 ; Geikie's " Life of Christ,^' 
vol. ii. cbaps. Ixi., Ixii. pp. 531-546 ; Farrar's ''Life of Christ," vol. ii. 
chaps. Iviil., lix., Ix. ; ''Bible for Young People," vol. vi. book 1., chaps. 
XXXV., xxxvi. 



XL 

THE CRUCIFIXION. 

Matt, xxvii. 26-50; Mark xVc 15-37; Luke xxiii. 26-46; 
John xix. 1-30. 

Of all people that ever lived, the Eomans were among the most 
brutal. Sights at which we should grow sick with horror made 
up the public games and spectacles in which they found their 
chief delight. But of all Romans none were so dead to feelings 
of pity as the soldiers, whose cruel instincts were strengthened 
by their occupation. Even among them there was a difference. 
Those who served under the great generals felt a certain pride 
and dignity of place, which sometimes restrained them from 
oppressive practices ; but those employed in distant provinces, 
like Judea, to guard the person of the governor and uphold his 
authority, were generally of the very lowest and roughest class. 

When Jesus had received his sentence from Pilate he was 
taken in charge by these soldiers, who were the most unfeeling 
men that a brutal nation could produce. It was the custom to 
scourge a prisoner before carrying out sentence of crucifixion, 
and these soldiers were too fond of inflicting suffering to omit 
this part of the usual procedure. Jesus did not faint or cry out 
under the lash, though there is every reason to believe that the 
soldiers tried to break his spirit. They did not know much 
about him, and cared nothing for him. He was a Jew, and they 
despised Jews ; he was a man who could be made to feel suffer- 
ing, and they loved to see a human body writhing under torture. 
Perhaps their blows fell upon him all the longer and harder 
because he would not groan or beg for mercy. 

When they found that they could wring from him no response 
to the terrible anguish they were inflicting, they bethought them- 
selves of another way of tormenting him. They had heard the 



THE CRUCIFIXION. 175 

charge against him, — that he gave himself out to be king of 
the Jews, — and perhaps knew that a proud and sensitive spirit 
is often more deeply stung by ridicule than by any amount of 
physical pain. They therefore determined to make a mock king 
of him, and so turn him to derision. They brought a scarlet 
cloak, such as the soldiers wore, and hung it over his naked, 
bleeding shoulders ; into his fettered hands they tied a wooden 
rod for a sceptre ; and upon his head they placed a crown woven 
of thorny twigs, in imitation of the laurel wreath sometimes 
worn by the emperor. Then one after another they bowed the 
knee before him and mocked him, saying, " Hail, King of the 
Jews ! " Many of them, to add point to the jest, spat upon him 
as they rose to their feet, or, seizing the rod out of his hand, 
smote him over the head. 

And how did Jesus bear all this ? He bore it like a king, 
and did not gratify his tormentors by the least trace of weakness 
or cowardice. We may see him looking calmly into the eyes of 
those who approached him, with such a quiet majesty upon his 
pale face that they felt a touch of guilt in their sport, and the 
laugh died half-uttered upon their lips. 

The soldiers were soon taken from their cruel pastime by the 
order of their officers calling out the guard which was to accom- 
pany Jesus to the place of execution. He was now dressed in 
his own clothing, which had been removed during the scourging, 
and led forth to the gate of the palace. Here he was joined by 
two other prisoners, who were to suffer death at the same time. 
These men were common thieves, and we may suspect that 
Pilate caused them to accompany Jesus for the sake of thrusting 
a fresh insult at the Jewish people. It was the custom to carry 
before the criminal, as he went to his crucifixion, a board on 
which was written the crime for which he was to be killed. 
Pilate had prepared for this occasion a tablet bearing the 
inscription, '* This is Jesus, the King of the Jews." There is 
no doubt that he meant to show his contempt for the people of 
Jerusalem by giving this title to one who was about to die a death 
of shame. Perhaps it was to degrade Jesus still further in the 
eyes of those whose king he was said to be, that the Governor 



176 LIFE OF JESUS. 

made these convicted robbers his companions in death. He 
knew how it would outrage the feelings of the proud priests and 
Pharisees to say to them, in effect, '' This man, who walks with 
thieves to a thief's end, is good enough to be your king." 

It was one of the refinements of that cruelty with which the 
Komans treated their condemned criminals, that they made them 
carry their own cross, or part of it at least, as they went to be 
executed. The cross commonly used at this time was in two 
parts. There was an upright part, fixed in the earth, and a 
cross-beam, made to fit into it some five or six feet above the 
level of the ground. Probably it was this beam that Jesus had 
to carry through the streets of the city. 

Surrounded by soldiers, and followed by some of his accusers, 
Jesus was thus led away to death. Xot many of the populace 
had been informed of his arrest ; for it was after midnight when 
the officers took him, and not yet noon when he left Pilate's 
house, bearing his cross. Perhaps among the throng going up to 
the Temple that morning were many people who hoped to find 
him there, that they might listen to his teaching. But if such 
there were, and they looked upon Jesus as he moved along, they 
would not easily recognize in the pale, blood-stained face, of 
which they caught glimpses between files of marching soldiers, 
the features of that great Prophet whose words had thrilled their 
hearts. He was recognized, however, by some of the women in 
the crowded streets, w^ho raised the shrill cry of lamentation 
with which the Jews mourned their dead. Jesus turned to them 
and said, " Weep not for me, daughters of Jerusalem, but weep 
for yourselves and your children." 

It seems that Jesus could not bear the burden laid upon him 
to the satisfaction of the soldiers, for as they passed through the 
city gate they seized a stranger who was entering, and forced 
him to carry the cross for the remainder of the way. We must 
remember that, while Jesus was not at all a weak man, his 
strength had been much reduced by what he had undergone. 
He had passed through long hours of intense suffering and 
received a terrible scourging since last he had tasted food. It is 
not to be wondered at if he felt faint, and staggered under the 



THE CRUCIFIXION. 177 

piece of wood which had considerable weight. The Romans 
were accustomed to force any of the natives they might meet 
upon the road do service as a packhorse. The man who thus 
accidentally comes into our story here was one Simon, a Jew 
from Cyrene, a city of North Africa, who had come up to the 
feast little dreaming of the way in which he was to be made 
famous forever afterward. 

A short march outside the city brought them to a place called 
Golgotha, which means ''the place of a skull.'' The Greeks 
called the place Calvary ; and though its site is now lost, we 
may suppose it to have been some bare, round hillock near the 
roadside. Here the horrid work of crucifixion was soon per- 
formed. The Jews had persuaded the Romans to give the 
victim, who was about to be nailed to the cross, a drink contain- 
ing some powerful drug, by which he was partially stupefied. 
In accordance with the custom this drink was now offered to 
Jesus ; but after he had tasted it and knew what it was, he 
would not touch it. He preferred to meet his suffering armed 
only with heroic patience, and was strong enough to face death 
without the help of a stupefying drink. 

He was then once more stripped of his clothing, and having 
been bound and nailed to the cross, like any common criminal, 
he was left hanging thus till death should come to his release. 
After the two thieves were crucified, one on each side of him, 
a guard was posted about the place and the rest of the soldiers 
marched back to the city. While the executioners were doing 
their work, Jesus maintained perfect composure and said no 
word, except that he prayed once, "Father, forgive them, for 
they know not what they do." They were indeed ignorant of 
the meaning of the scene they were enacting. To them it was 
an every-day affair. They did not dream that the noble and 
patient sufferer, against whom their rude hands were lifted, 
would live forever in the memory of the world, to make his 
cross, till then a symbol of sin and shame, an emblem which 
the greatest and the holiest should be proud to wear. 

Through all the hot hours of mid-day Jesus hung upon his 
cross, patiently enduring the suffering. What thoughts were in 



178 LIFE OF JESUS. 

his mind as he looked away to Jerusalem and the distant moun- 
tains, we hardly dare to guess. Much of the time, no doubt, 
he was silently praying ? but he spoke very little. The soldiers 
varied the monotony of standing guard by throwing dice, to see 
who should have his clothing. Some of his enemies came out 
from the city to gloat over his downfall. '* Come down from 
the cross, if thou be the Son of God,'* they said to him. 
"King of Israel, come down, and we will believe on thee." 
But to all these taunts he answered nothing. Doubtless many 
of those who loved him, when they received word of what had 
taken place, came and stood as near as the soldiers would allow 
them^ It is related that once, as Jesus opened his eyes, he saw 
his mother with one of his disciples among those about him, 
and washing this disciple to care for his mother like a son, he 
said, looking from one to the other, ** Mother, behold tliy son ; 
son, behold thy mother.'' 

Toward evening, as his strength failed, it was harder to bear 
the pain 5 and once he cried out, in the language of the Psalms, 
*^My God ! my God! why hast thou forsaken me?" (Psalm 
xxii. 1.) We must not take this to mean that he had lost faith. 
It was a cry wrung from him by his physical pain, which natu- 
rally expressed itself in w^ords he had learned in his boyhood. 
A little time afterward he said, '' I thirst." One of the soldiers, 
more compassionate than the others, who cried " Let be ! " took 
the sponge used to stop the mouth of the bottle in which their 
drink was stored, and, fixing it upon a reed, held it up to the 
lips of Jesus. 

The end now came very fast. There was one more sharp cry 
of pain. He was heard to say, '' Father, into thy hands I com- 
mend my spirit." At last, — with what a sigh of relief, we can 
imagine, — he murmured, ** It is finished; " then bowed his head 
upon his breast, and died. 

REFERENCES. 
Keim's *' Jesus of Nazara," vol. vi. pp. 115-166; Geikie's "Life of 
Christ," vol. ii. chap, Ixii. pp. 547-554, chap. Ixiii. pp. 555-572 ; "Bible 
for Young People," vol. vi. book i., chap, xxxvii. ; Renan's **Life of 
Jesus," chap. xxv. ; Farrar's "Life of Christ," vol. i. chap. Ixi. 



XII. 

THE EESURRECTION. 

Matt. xxvii« 57-66 ; xxviii. Mark xv. 42-47 ; xvi. Luke 
xxiii. 50-56 ; xxiv. John xix. 38-42 ; xx ; xxi. 

It was not the custom of the Romans to give burial to those 
who died on the cross. The hand of a Roman governor was 
always open to bribes, however, and almost any favor could be 
purchased by those who were able to pay. Among the many 
friends of Jesus who had sympathized with him in secret, but 
had not quite enough courage to call themselves his disciples 
openly, was one Joseph of Arimathsea, a man who possessed 
wealth and influence. He, being emboldened, perhaps, by his 
indignation at the cruelty and injustice done to Jesus, went to 
Pilate and begged to be allowed to take the dead body from the 
cross. It is not said that he paid money to Pilate for this priv- 
ilege, but it is probable that in no other way could he have 
moved the Governor to grant his request. 

So Joseph, assisted by the friends of Jesus who remained 
about the place, took down the cross, washed and dressed the 
peaceful form which had found rest from all its sufferings, and 
bore it away to the tomb. Joseph owned a sepulchre, which 
had been cut out of the solid rock, and in this Jesus was placed. 
The door of the tomb was closed by rolling into it a huge stone, 
and the little group of friends turned away with hearts full of 
grief. This took place on Friday evening, and the day 
following was the Jewish Sabbath. On the morning of the 
day after the Sabbath, — the day that we call Sunday, — it is said 
that Jesus appeared alive to some of these friends whose loving 
hands had helped to place his body in the sepulchre. 



180 LIFE OP JESUS, 

This great event, the Resurrection of Christ, we celebrate by 
our Easter festival ; and as it occurred on the first day of the 
week, Christians, from the earliest times, have kept that as their 
holy day, instead of the Jewish Sabbath. 

IS'othing that is told about Jesus is more important to us than 
this story of the Resurrection. But in no other instance is it so 
difficult to determine the exact truth among the conflicting 
accounts that are given. The Gospels relate the matter so dif- 
ferently that some of them, at least, must be mistaken. More- 
over, they all tell the story as if the body of Jesus that had once 
died came to life again ; and it is impossible for us to believe 
this to be true. 

We must again remind ourselves how such mistakes crept 
into the Gospels. The life of Jesus was first written by men 
who knew the facts. But after they were dead, many things 
were told which had only been imagined. For the most part, 
these fables about Jesus were so absurd that they deceived 
nobody but the very ignorant. Many of them remain to our 
own time, in books called the Apocryphal Gospels, and_ we 
have only to read them to know that they cannot be true. 
But there were others which seemed more plausible. Some 
of the Gospel stories were told in new form, and with added 
details, which did not appear to take away their truth, but 
rather to give them greater clearness and force. There is one 
reason which accounts for the adoption of a new version of 
the Resurrection, in- place of that left by the original writers 
They, we may suppose, had simply spoken of having seen Jesus 
after his death on the cross, and told what he had said to them. 
But this meant to most people of that day, that his body had 
risen from the grave ; for it had been the belief of the Jews 
that their bodies would come to life again at the time of the 
Messiah's appearing. Therefore, when tales grew up, relating 
how the risen Christ had eaten with his disciples, and had 
shown them the wounds in his hands and feet made by the 
nails of the cross, it seemed to the men who copied the Gospels 
that these tales must come from what the first disciples had 
said. This was after the death of these disciples; and so, 



THE RESURRECTION. 181 

when such imaginary details were made a part of the Gospels, 
there was nobody to contradict them. 

Xow, the Apostle Paul speaks of the Resurrection, and his 
account is probably the earliest that has come down to us with- 
out change (1 Cor. xv. 3-S). He says that at the time he 
wrote there were some still living who had seen Jesus after his 
resurrection. Paul did not suppose that it was the body of 
flesh and blood, but a new spiritual body that rose from the 
dead. We may safely conclude that he tells us what the first 
disciples told him. We may therefore believe the earliest 
testimony to have been that the spiritual body of Jesus was 
seen by the disciples, after his earthly body had perished on 
the cross. 

Let us look at the story as it is told in the Gospel of John. 
Mary Magdalene, one of the women who came with Jesus from 
Galilee, visited the sepulchre early Sunday morning, and found 
that the stone which closed up the door had been moved out of 
its place. In great grief and alarm she went back to find Peter 
and John, and tell them what had happened. They hastened 
with her to the tomb, and entering in, found it empty. Peter 
and John at once departed, but Mary remained at the place 
weeping. After a time she stooped to look into the tomb, and 
saw two angels there, who asked her why she was weeping. 
Mary answered, " Because they have taken away my Lord, and 
I know not where they have laid him." Then as she raised her 
head she saw one standing near her, who asked, " Woman, why 
weepest thou ? " Being partly blinded by her tears, she 
thought him the gardener who had charge of the place, and 
said to him, '^ O sir, if you have taken him away, tell me 
where you have laid him ! " Then the man called her by 
name, *' Mary ; " and with the joyful cry, ** Master!" she 
recognized him as Jesus. 

We should have no difficulty in accepting this, if we could 
believe that the dead body of Jesus came back to life. We may 
believe, however, that the spiritual form of Jesus appeared first 
to Mary and other of the women that were among the disciples, 
on the occasion of their visit to the sepulchre early Sunday 



182 LIFE OF JESUS. 

morning ; since all the Gospels agree that through them the 
joyful news was first made known. We may believe also that 
Jesus said to them, as the Gospel of Matthew reports, " Go, bid 
my brethren return to Galilee, and there shall they see me.'' 
It may have been in Galilee, that Jesus afterward repeatedly 
appeared, as Paul relates. 

But after all, the particulars about the Resurrection are not 
of great consequence to us. Ail we need to know is that Jesus 
proved to his disciples the certainty of a life after death, by 
showing himself to them in the heavenly form which death 
cannot destroy. When Jesus was arrested, his followers w^ere 
seized with fear, as he had foretold. They either hid them- 
selves or hurried back to their homes, dreading lest they also 
might be taken by the officers. When they knew that Jesus 
was dead, they doubtless gave up all the hopes they had cher- 
ished, and thought no more of continuing the w^ork which Jesus 
had begun. It is not strange if they lost courage entirely. 
Where Jesus with his great gifts had won so little power, and 
had so soon fallen a victim to priestly hate, what could they 
expect to accomplish ? 

But while they were in this deep despondency, the tidings 
spread from one to another, '' Jesus lives. Though the priests 
have killed his body, his spirit is with us still. He has been 
seen, and has spoken to his sorrowing friends. He will 
help us to conquer, and whatever happens to us here, he has 
shown us that we shall have a better life hereafter." Under 
the influence of this inspiring certainty, the men whom Jesus 
had often reproached for their timidity and lack of faith, 
became strong and full of zeal. They took up the work that 
their Master had given them, and though they encountered 
pitiless opposition, which brought many of them to a martyr's 
death, they gladly spent all the rest of their lives in preaching 
the gospel that Jesus had taught them. 

When you come to read the history of early Christiau times, 
you will learn how thousands upon thousands of Christians suf- 
fered death, nobly and calmly, rather than give up the religion 
which the Roman emperors tried again and again to stamp out. 



THE RESURRECTION. l83 

All these brave men and women were sustained by their belief 
that Jesus had risen from the dead, and that, as his followers, 
a happy immortality was in store for them. It could not have 
been wholly a false idea out of which they derived their won- 
derful heroism. Though they held some mistaken beliefs about 
it, it must be true that Jesus came back from heaven, and 
in some way made known to his disciples the fact that he still 
watched over them. 

At the time when Jesus was on earth, people did not have 
any such strong belief in the future life of the soul as we now 
possess. He could not have made heaven very real or certain to 
the men of that day simply by means of his teachings. But 
w^hen they saw his presence, unharmed by death, then they 
knew that they also should pass through the grave in safety. 
Then they felt that their cause was not lost; for he whom they 
had followed as the Messiah was near them still, to lead them 
on to victory. In the strength of this conviction they could 
brave all the evil and ignorance of the world ; and though they 
were so few, they went forward undismayed, to lay the founda- 
tions of the mighty Christian Church. 

** Go ye into all the world, and preach the gospel to every 
living creature,'' was the final command of Jesus to his faithful 
friends, charged with the task of carrying on the work of God 
that he had begun. And for their encouragement he left this 
promise, '' Lo, I am with you alway, even to the end of the 
world.'' These words have not lost their meaning for us, who 
try to follow in the footsteps of Jesus. It should be our 
endeavor to strengthen in all hearts the truths and hopes upon 
which the Kingdom of Heaven is built; and w^e may find help 
in the thought that this great and wise leader of men is still 
our friend in heaven, ** even to the end of the world." 

REFERENCES. 

Keim's "Jesus of Nazara," vol. vi. pp. 250-365, particularly, pp. 360- 
365; Farrar's "Life of Christ," vol. ii. chap. Ixii; "Bible for Young 
People," vol. vi., book ii., chap, i ; Geikie's ^'Life of Christ," vol. ii. chap. 
Ixiii., pp. 575-579, chap. Ixiv. ; Clarke's " Legend of Thomas Didymus," 
chap. XX. 



QUESTIONS 



ON 



THE LIFE OP JESUS. 



CONTENTS TO QUESTIONS. 



Part first 



I. 

TL 
III. 
lY. 

V. 



PAGE 

i 
ii 
iii 
iv 

V 



YI. 

YII. 

YIII. 

IX. 

X. 



Part .Seronft. 



I 

II 

Ill 

lY 

Y. . . . . . 

YI 

YII. xvii 

YIII xviii 



PAGE 

xi 
xii 
xiii 
xiv 

XV 

xvi 



PAGE 

vi 

vii 

viii 

ix 

X 



IX 

X 

XI. .... . 

XII 

XIII xxiii 

XIY xxiv 

XV XXV 



PAGE 

xix 

XX 

xxi 

xxii 



Part STfjirti. 



I. 

II. 
III. 
lY. 

Y. 
YI. 



PAGE 




PAGE 


xxvi 


YII. . . . 


. . xxxii 


xxvii 


YIII. . . . 


xxxiii 


xxviii 


IX. . . . 


. . xxxiv 


xxix 


X. . . . 


. . XXXV 


XXX 


XI. . . . 


. . xxxvi 


xxxi 


XII. . . . 


. . xxxvii 



QUESTIONS. 



QUESTIONS, 



Has religion always been what it is now? What has its 
growth been like ? If one were to sow acorns in a field, w^hat 
would become of most of them ? Would many grow up to 
become trees ? 

What were the beginnings of religion, far back in the past ? 
What became of most ancient religions? What one religion 
possessed a stronger life than others ? Did this religion have 
much to contend with ? Is the religion of the Hebrews con- 
nected with our Christianity ? Through what great person 
were the two brought together ? 

What was the first step of religious progress ? Who was the 
one God of the Hebrews ? Did they at first think that the gods 
of other people were real ? 

What was the second step of religious progress ? What did 
the Hebrews think were Jehovah's feelings toward other people ? 
What did they expect Jehovah to do for them ? 

What was the third step of religious progress ? To whom do 
we owe it that religion took that step? What did he teach, 
that led to this step ? What change did it make in the feelings 
of men toward each other ? Is there as much war as in former 
times ? May we hope for a time when fighting will cease ? 

What change did Jesus efi'ect in the way men thought of 
God ? How did he change their belief about pleasing God ? 
What did men think before, and what did he teach them about 
a future life ? What did his early disciples call the story of his 
life and teachings ? Why should the story interest us ? 



U LIFE OF JESUS. 

QUESTIONS. 
II. 

Have we much knowledge of the boyhood of Jesus ? Can you 
think of some famous men, of whose early years we know little ? 
What reason can be given \vhy the first followers of Jesus should 
not have told us more about his youth ? 

In what country, and in what province of that country, is 
]N"azareth situated ? Can you find it on the map ? Give some 
description of the place. Who lived there at the time our story 
opens ? What was their station in life ? Of what great man 
is Joseph said to have been a descendant ? 

Can you tell why Joseph should have made a visit to Beth- 
lehem ? How did people travel in those days ? What can you 
tell of the journey to Bethlehem ? In what condition did they 
find the town upon their arrival ? Where did they go ? Where 
then is Jesus said to have been born ? 

What meaning is there in the fact that he was born of poor 
parents and in this humble place ? Did any of the power he 
afterward attained come from wealth or social position ? '\¥hat 
enabled him to win command over the hearts of men ? If we 
speak the truth, what will that do for us ? 

What is the story about the angels singing in the sky ? Did 
the world know that anything important had happened when 
Jesus was born ? Was the next morning any different from 
other mornings ? Was it anywhere known on earth what the 
future of the young babe would be ? What may we believe 
that the angels in heaven knew and felt? 



QUESTIONS. iii 

QUESTIO^^S. 
III. 

Where did Jesus pass the years of his boyhood ? What 
means have we for knowing something of his life dm'ing this 
period ? 

What do travellers tell us about the women and children of 
Nazareth ? How may we picture to ourselves the mother of 
Jesus ? How may we think of Jesus himself at this time ? 
How did the people of Nazareth dress ? 

What kind of house did Jesus probably live in ? What can 
you tell about the interior of a Jewish house ? What of the 
spirit that ruled in such a household ? How did children regard 
their parents ? How did parents feel toward their children ? 

Do we know any of the games which Jesus played as a boy ? 
How must he have spent most of his spare time ? What j^laces 
were there for him to visit ? What one spot was there, of which 
he must have been particularly fond ? What reason is there 
for thinking that he liked this place ? What was to be seen 
from the hill behind the village ? In what directions would he 
look most curiously ? How would he hear something of the 
great world beyond his home ? 

What work had Jesus to do ? What did the Jews think about 
labor? 

Where was Jesus taught, and what did he learn ? What 
books had he ? What was a book in those days ? What 
language did he speak, and what learn to read ? What train- 
ing did he get that was of use to him in after years ? 



IV LIFE OP JESUS. 

QUESTIONS. 
IV. 

On what day of the week was the Jewish Sabbath ? How did 
the Jews observe the day ? What were some of their Sabbath 
regulations ? How must a child like Jesus have felt about these 
regulations ? 

What was the great event of the day? What was the syna- 
gogue ? Did Jesus go often to this place ? What did he see as 
he approached the door ? Describe the interior of the synagogue. 
How did the service begin and proceed ? Was there a regular 
preacher ? Who delivered the sermon ?^ How was it diJ^erent 
from one of our sermons ? If the people did not like the sermon, 
what did they do ? How did the service close ? 

What was there in the service to impress the mind of a child? 
What two kinds of religion did Jesus see in the synagogue ? 

Should we think that there was anything in the bearing and 
appearance of Jesus as a boy to attract attention or win the lik- 
ing of others ? Could any ordinary boy grow up into such a 
man as he became ? What must people have felt who looked 
into his eyes ? How would he rebuke meanness ? What would 
make him indignant ? Was he fond of society V Would such 
a boy as he be popular among his play-fellows ? What elements 
were blended in his character, as we must believe, from his 
earliest years ? 



QUESTIONS. T 

QUESTIONS, 
V. 

At what age did children attain their majority among the 
Jews ? What important journey did Jesus take just before he 
became of age ? What took place in Jerusalem at this time ? 
What was a ''Feast/' in Palestine? 

How did the people of Galilee go to the Passover ? How 
long were they on the road ? What were some of the incidents 
of this mode of travelling ? Why was Jerusalem an interesting 
city for Jesus to visit ? What was there, besides its splendid 
sights, that he would long to behold ? 

How was the Passover week largely spent ? What was the 
appearance of the city during its continuance ? What was 
the character of the religious ceremonies? Were they of a 
kind to interest a boy like Jesus ? To what place was he 
particularly attracted ? 

Where were the schools of the Law ? What were the teachers 
of these schools called ? How were the schools conducted ? 

What happened when the festival was ended ? How may it 
have happened that Jesus became separated from his parents ? 
Do you think he meant to be left behind ? How did his 
parents feel, and what did they do, when they found that their 
son was not with them ? Why did they not find him at once on 
their return to the city ? How long were they searching for 
him ? Where did they find him at last ? What did his mother 
say, and what did Jesus reply ? Where did Jesus suppose that 
his parents would first look for him ? 

What does this incident teach us about the character of 
Jesus ? What is said of him after his return home ? 



VI LIFE OF JESUS. 

QUESTIONS. 
VI. 

What fact about his country would first impress the young 
mind of Jesus ? What did it mean tliat his people were not 
free ? 

Who was Herod Antipas ? What kind of man was he? 
How did the people of Galilee regard him ? 

Who was the father of Herod Antipas ? What reasons had 
the Jews for disliking Herod the Great ? What good deeds had 
he done ? What were some of his evil deeds ? What did the 
people think of his good deeds ? What did the Emperor 
Augustus once say of him '^ When did Herod the Great die ? 

Between what two of Herod's sons, and how, was the king- 
dom divided after his death ? What is said of Archelaus ? 
What governor of Judea is best known to us ? What story is 
told of him ? 

W^ho was the Emperor of Eome during the youth of Jesus ? 
What was the aim of the rulers of Palestine, who held their 
office under him ? How did the people bear the cruelties of the 
Romans ? What rebellion must Jesus have heard of in his 
youth ? 

What is the first reason given why the Jews hated the 
Romans ? What is the second reason ? What the third ? 

What were some of the taxes which the Jews had to pay ? 
Why was the land-tax specially hateful to them ? 

How must Jesus have felt about the state of his country ? 
Did he probably think at this time that he could do something 
to help his people when he became a man ? 



QUESTIONS. Vll 

QUESTIONS. 
YII. 

What was the internal condition of Palestine while it was 
oppressed by the Komans ? What was the effect of the divi- 
sioBs among the people? Did Jesus ever belong to any of these 
parties ? Why should we know something about them ? 

From whom are the Sadducees said to have taken their name? 
Of what classes of people was this sect composed ? How did 
they feel toward the Romans ? What reason had they for mak- 
ing friends with the Romans ? What were their two distinctive 
beliefs? 

What popular party was opposed to the Sadducees ? What 
does the name ** pharisee " mean ? How many Pharisees were 
there in the time of Christ? How did their opinions differ 
from those of the Sadducees, with respect to the Law ? Was 
their oral Law of much value ? What were some of its regula- 
tions ? What is spvid of the character of the better kind of 
Ph^isees ? AYhat was the great object of the members of the 
sect who were not good at heart ? 

What did the Sadducees say of the Pharisees ? What charge 
did the Pharisees bring against the Sadducees ? What were the 
different beliefs of the two parties about a future life ? How 
must Jesus have felt about their controversies ? 

Who were the scribes ? What was one great difference be- 
tween a scribe and a priest? How did one get to be a scribe ? 
Who were the Rabbis ? What famous Rabbi is mentioned ? 
What saying of his is like our Golden Rule ? What great man 
was growing up among the Pharisees during the youth of Jesus? 

Who were the Essenes ? Were they a numerous party ? 
How did they live ? What was their character ? Why did the 
rest of the nation regard them with some disfavor ? What was 
a '* Nazarite " ? What famous man bore that name ? 

Why could not Jesus join any of these parties ? Did he grow 
up to become like them in any respect ? Wherein did he differ 
from them ? 



VIU LIFE OF JESUS. 

QUESTIONS. 
VIII. 

What was Jesiis probably thinking of much of the time, as a 
young man ? Did the rule of the Komans accomplish any good ? 
What was the world like under their dominion ? What oppor- 
tunity was furnished to those who wished to make the world 
better ? 

Did the people of that time feel that they were being benefited 
by the Romans ? What was the general feeling at this time ? 
What story was brought to Eome by which the Emperor was 
disquieted ? What were the augurs at Eome teaching ? What 
had Egyptian priests announced ? 

How did the people of Palestine think they were to be freed 
from the Eoman yoke ? What name did they give to their 
expected king ? Why was this hope of theirs a strange one ? 
Did their past history or present strength give them any right 
to expect wide dominion ? How do you suppose they came to 
have their hope of a Messiah ? * 

When did the Jews of Christ's day think the Messiah would 
come ? What did the Essenes think delayed his coming ? 
What were the Pharisees anxious about ? Among whom did 
the Sadducees expect to find the Messiah ? What was the 
general belief about the manner of his appearing? 

What did the people think the Messiah would do for them 
when he came ? What would Jerusalem become ? What would 
be done to the wicked V What was the earth to be under the 
Messiah's reign ? 

What did Jesus think about all this ? Did he have an ideal 
of his own about the Messiah's work ? Did it ever perhaps 
enter his mind that he would be called by God to do that 
work ? 



QUESTIONS. IX 

QUESTIONS. 
IX. 

For whom were the people of Palestine looking at this time ? 
What saying of John the Baptist was quickly spread about ? 
Why were the tidings that John brought, like the cry of '* A 
sail ! " to shipwrecked sailors ? What was the effect of his 
words upon the nation ? 

Where was John's early life spent ? In what place was his 
home ? What induced him to leave his home and go into the 
AVilderness ? Where and what was this Wilderness ? What 
food was there to be found ? 

What was John's manner of life in the Wilderness ? What 
was his occupation? Why was he not afraid of the Roman 
soldiers like the people who dwelt in the cities ? What reason 
had the Rabbis given why the Messiah did not appear ? What 
did John at last resolve to do ? 

When did he begin his preaching? To whom did he first 
preach? How was his fame spread through the land? From 
what distant places did people come to hear him preach ? 

How old was Jesus at the time? When he heard of John 
what did he do ? Should we suppose that he was joyful or sad 
when he set out upon his journey ? What should have made 
him sorry, and what made him glad ? 

When he reached the Jordan, what kind of man did he find 
John to be ? What were some of the things he heard John say ? 
How did John address the Pharisees ? What took place after 
the preaching ? What was the meaning of the rite of baptism ? 
Can you describe the scene of the baptism as Jesus saw it ? 



X LIFE OF JESUS. 

QUESTIONS. 
X. 

Do the Gospels agree in their accounts of the baptism of 
Jesus ? When were the Gospels written ? Why did not the 
disciples write a Life of Jesus directly after his death ? In what 
way was the history of his life first carried out into the world ? 

W^hat would happen to the stories about Jesus as they were 
repeated over and over ? Do we repeat a story exactly as it 
has been told to us ? If we change it, is it because we intend to 
deceive ? 

By whom were the Gospels probably written ? Where did 
the writers get their knowledge about Jesus ? Why ought we 
to expect them to disagree in many of their statements ? How 
may we decide in what way the stories ought to be told ? Can 
we be perfectly sure that we are right about them ? 

For whom was John continually looking during bis preaching? 
What had been the results of his preaching ? When did he ex- 
pect the Messiah to appear ? How did John know Jesus to be 
the Messiah? How would two messengers sent to meet at a 
certain place, know each other, though they were strangers ? 
Might it have been in some such way that Jesus and John knew 
they were appointed to meet ? 

What did John say as Jesus went down into the water to be 
baptized ? AVhat did Jesus answer ? What did the answer 
mean ? What did John say to his disciples afterward about his 
recognition of the Messiah ? Is it more wonderful to think 
that Jesus was made known to John as the Messiah by a dove 
which descended upon him, or by a voice from God in John's 
heart ? 



QUESTIONS. xi 



PART SECOND. 



QUESTIONS. 
I. 

Did John at first tell many of his friends that he had seen the 
Messiah ? Why did he keep that knowledge somewhat to him- 
self ? What did he think was his duty ? 

Where did Jesus go after the baptism ? For what purpose 
did he seek the retirement of the wilderness ? What illustration 
is given of the way in which he had accepted the call of God ? 
Why did he afterward have a conflict to undergo ? What were 
some of the dangers he had to face ? What were the questions 
which troubled him ? 

When we wish to do right, what contrary impulse do we feel ? 
What did this opposing voice say to Jesus about taking up the 
work of the Messiah ? 

What had the Prophets said about the Messiah's gifts ? 
What way was suggested to Jesus by his hunger in which to 
prove whether he was the Messiah ? What answer did he make 
to this suggestion ? What did the answer mean ? Where at 
another time did he seem to be standing ? A¥hat did the evil 
voice again say to him ? What answer did he return this 
second time ? Where finally did he imagine himself to be ? 
What was the tempting voice that came to him then ? W^hat 
did he reply ? 

After his doubts and fears had gone, who are said to have 
come to him ? Do we know anything like that in our expe- 
rience ? Were the thoughts with which Jesus had contended 
rather weak, or wicked ? What determination did Jesus form 
here in the Wilderness ? Was he ever troubled by a return of 
his doubts ? What was his habitual disposition, notwith- 
standing his trials ? 



XU LIFE OP JESUS. 

QUESTIONS. 
II. 

Can we be sure of getting all the incidents told in the Gospels 
in their right place ? Why not ? Where is it probable that 
Jesus went when he came out from the Wilderness ? 

Did John's disciples recognize Jesus as the Messiah at once ? 
Why were they somewhat slow to do this ? W^hat is told of the 
two young men who followed Jesus ? What is said of the 
appearance of Jesus ? 

When did Jesus determine to begin his work ? Why did he 
select Galilee ? What happened to John at this time ? W^hy 
did Herod throw him into prison ? What effect did this event 
have on the mind of Jesus ? 

What difference is pointed out between Jesus and John ? 
What difference was there between the place where John 
preached, and that in which Jesus began his ministry ? What 
can you tell about the Lake of Galilee ? What was the character 
of the country on its eastern shore ? What of its western side ? 

Why is the climate about the lake very warm ? Was the 
country highly cultivated in the time of Christ ? What can 
you say of the busy life of the people ? What were the prin- 
cipal places on the western shore, and where were they situated ? 
What was Tiberias noted for V What gave Capernaum 
special importance ? 

What successes did Jesus have in his first preaching ? Did he 
say openly that he was the Messiah ? What was his wish in 
that matter ? Did he expect everybody to believe in him ? 
Why did he wish to gather about him a few chosen disciples ? 
What did he say to the fishermen ? 

What besides his eloquence attracted people to him ? How 
far did his fame spread ? What was the result of a few months' 
labor in Capernaum ? 



QUESTIONS. XUl 

QUESTIONS. 

III. 

What led Jesus to make journeys to various places about 
Galilee ? How was he welcomed in the villages that he visited ? 
Why were the people of Xazareth particularly anxious to have 
him come to them ? What claim upon him did they think they 
possessed ? What did they expect from his visit ? 

How did they probably meet Jesus when he entered the place ? 
How did Jesus regard the gifts that God had bestowed upon 
him ? Did the people of Xazareth regard them in the same 
w'ay ? Why w^as Jesus different from an ordinary man suddenly 
made famous ? How would you feel to have others manifest a 
vulgar curiosity about something that was sacred to you ? Did 
Jesus wish to perform his " great works " in answ^er to such a 
demand as the people made ? 

Where did Jesus speak in Nazareth ? What day of the week 
was it ? What was the text of his discourse ? What did he 
talk to them about at first ? What impression did he produce 
upon them ? What other subject did he then take up ? Did 
he rebuke them merely as a man, or did he feel that he was 
speaking what God wished him to say ? What reason did he 
give why he could not do any of his '* great works" among 
them ? 

How did the people receive these w^ords ? What examples 
did he refer to in the history of the nation ? What did he mean 
by these references ? What did the people understand by 
them? 

What did their anger lead them to do ? What was their 
intention in taking him up to the top of the hill ? What was 
the bearing of Jesus during the excitement ? What happened 
when they arrived at the summit of the hill ? Why did not the 
crowd carry out its purpose ? 

Did Jesus ever see Nazareth again, so far as we know ? What 
does the incident teach concerning the work Jesus "had under- 
taken ? What does it teach us about his character ? 



Xiv LIFE OF JESUS. 

QUESTIONS. 
IV. 

Where did Jesus go after the incident at iN'azaretli ? Have 
we any complete record of his life in Capernaum ? What is it 
said to be like? Did many people think of him as the Messiah 
at this time ? Was he the kind of Messiah they were looking 
for? Why not? 

Can you relate the story of the crazy man in the synagogue at 
Capernaum? Do people become insane upon religious subjects? 
Why should this man have been taken with a fit of raving while 
Jesus was preaching ? Is it probable that Jesus believed there 
was a devil in the man ? Why then should he have spoken as 
he did ? What power do we here see that Jesus possessed ? 
AVhat was that power like ? 

Did Jesus also have power to cure physical disease ? Does 
the state of the mind have something to do with bodily health ? 
Can we tell just how far the body may be reached through the 
mind ? How did Jesus himself look upon his gift of healing? 
Did it help to extend his fame ? What did Jesus say to the 
man cured of leprosy ? Why was he fearful that the people 
w^ould think too much of his works of healing ? What did he 
wish them to think about most ? 

Can you relate the story of the man sick with the palsy ? 
What did the Jews think was the cause of sickness? Why 
should Jesus have said, " Thy sins are forgiven " ? Did it mat- 
ter so much what he said, as to make the man feel his sym- 
pathy? What did the people standing by think of Christ's 
words? What lesson did he resolve to impress upon them? 

What was Jesus quick to do on any occasion that offered ? 
What made the people so quick to take offence at his words ? 
AVhy could they not understand Jesus ? What lesson is drawn 
from the weak eyes of owls and bats ? 



QUESTIONS. XV 

QUESTIONS. 
V. 

Of what sin did the Scribes and Pharisees accuse Jesus ? 
How was blasphemy punished in those days ? Why were the 
Pharisees so shocked with Jesus ? 

Who were the publicans? What was tljeir character as a 
class? What did the Jews think of them ? How were they 
treated by the Pharisees ? Why would not a Pharisee eat with 
a publican? How did a Pharisee make himself *' clean," in 
the sight of the Law ? 

What feeling did Jesus have for honest publicans? What 
did he wish to do for them if they were bad men ? What were 
the circumstances under which Matthew the publican was called 
to be a disciple ? Why did Matthew ask Jesus to dine with 
him ? What did the Pharisees think when they heard that 
Jesus had gone to Matthew's house ? What did they say to 
some of the disciples ? How did Jesus answer them ? Were 
they satisfied with the reply ? 

What new complaint did they then urge ? What answer did 
Jesus make to this? What illustrations did Jesus use, to show 
that his disciples were not bound by the old religious cus- 
toms ? What was the effect of all this upon the minds of the 
Pharisees ? 

What means did the Pharisees adopt to find something wrong 
in the conduct of Jesus ? What did these spies discover ? 
What use was made of their reports? Why did the Pharisees 
think it wrong to pluck ears of wheat on the Sabbath ? What 
did they say when Jesus healed a man on the Sabbath ? How 
did Jesus answer them? What did they say about the healing 
of the insane ? What reply did Jesus make to this charge ? 

Why did the Pharisees wish to make Jesus appear a wicked 
man ? Did they have much influence with the people? What 
were the feelings of Jesus, as contrasted with their hatred and 
spite ? Is it pity or contempt that the Pharisees most deserved ? 



XVI LIFE OP JESUS. 

QUESTIO:^S. 

yi. 

Do we know all the sermons that Jesus preached to the 
people ? What is the sermon called that we know best ? What 
gives it its name ? Why should it have been better remembered 
than others ? • 

How much had the disciples thought about Jesus as the Mes- 
siah before this ? What were the Pharisees beginning to say ? 
What effect did their opposition have upon the disciples ? 
What did the disciples now demand ? Why did Jesus feel that 
he must in some way answer this demand ? 

Did Jesus wish to speak his mind fully about the Messiah's 
work at this time ? W^hy did he prefer to unfold his thought 
gradually ? Why was further delay impossible ? What did 
he have to tell the disciples they must give up ? Why was he 
anxious about what he had to say to them ? What was he 
fearful they might say of him ? 

Where did Jesus often spend the night, wholly or in part? 
How did he spend the night before the day on which this sermon 
was delivered ? What may have led the disciples to come to 
him in the morning ? What was in their minds as they went 
out to find Jesus ? What was the first thing done when Jesus 
met the multitude ? What may the disciples have thought that 
the choosing of the apostles meant ? 

When Jesus sat down to speak, what did the people probably 
expect to hear ? In what manner did Jesus begin his dis- 
course ? What are the first eight verses of the sermon called ? 
What did the disciples quickly understand from these words ? 
Must we suppose that many of them were disappointed? What 
overcame their disappointment ? What did Jesus tell them 
they might be and do, though they were not to be soldiers 
under the Messiah ? 



QUESTIONS. XVll 

QUESTIONS. 
YII. 

What kind of skill did Jesus display in the opening of the 
Sermon on the Mount ? What would have been the result i£ 
he had told the disciples bluntly that their ideas were foolish ? 
^A hat did he put in place of their old ideas about the Messiah's 
kingdom ? 

What did Jesus mean by saying that the old Law should be 
fulfilled and not destroyed ? What was the great word of the 
Pharisees ? Why did they hold Jesus to be an enemy to 
righteousness ? How did Jesus say his disciples must obey the 
Law ? 

What, for example, did he say about the law against murder, 
and the way that it was to be obeyed ? What was the intent of 
the Law about keeping an oath ? What did many peoi)le think 
they might do when they had not made an oath ? What did 
Jesus say about this ? How did Jesus wish his disciples to be 
better than the law which said, *' an eye for an eye " ? What 
is not, and what is, the meaning of the saying, " If one shall 
smite thee on the right cheek turn to him the other also"? 
What did Jesus wish his discij^les to do, more than to love their 
neighbors ? 

What did Jesus teach as the reason for doing right? To 
whom did he apply the name "hypocrites "? What is the 
meaning of that word ? What did Jesus teach about prayer ? 
Did he want people to give up thinking about the future, or 
what did he mean by saying, "Be not anxious for the mor- 
row "? What are the true riches, according to his teaching ? 

Why should we try to see in others all. the good we can ? 
What effect do our feelings have upon the appearance of the 
world? How can we be like God? What is the *' Golden 
E-ule"? How may we illustrate what Jesus said about the 
*' strait gate " ? What is one great peril that we must avoid ? 
What did Jesus say, in closing his sermon, that they who fol- 
lowed his teaching should be Hke ? 



XVlll LIFE OF JESUS. 



QUESTIONS. 

yiii. 



What kind of Messiah did most of the Jews wish God to 
send them ? Would the rule of the Pharisees over other nations 
have been any better than that of the Romans ? How did Jesus 
hope to make the world what it should be ? Could he produce 
any great change in the condition of his countrymen immedi- 
ately? How much importance did most people attach to the 
work he was doing ? 

Where was John during this time ? How did he know what 
was going on in the outside world V What did he think of the 
Sermon on the Mount ? What was he beginning to fear about 
Jesus ? What question did he send some of his friends to ask 
Jesus? Why did these friends of John ask their question 
before all the people ? 

Why could not Jesus give a direct answer? What would 
John have understood if he had answered "yes " ? Why could 
he not say "no" ? Why did he wish not to offend John ? 
What answer did he return ? What did the answer mean ? 
What rebuke did it contain ? What wish in the mind of Jesus 
does this answer show us once more ? 

What did Jesus say to the people about John, after the mes- 
sengers had gone ? Who did he say was greater than John ? 
What did he mean by the "■ kingdom of heaven " ? What 
makes a gift most valuable ? AVhat makes the noblest religion ? 
What two kinds of religion are there ? Why is a little of the 
best kind better than a great deal of the other ? 

A7hat does the saying about the '' children in the market 
place " refer to ? What charge did the people make against 
John ? What against Jesus ? What did Jesus say about 
this? 



QUESTIONS. XIX 



QUESTIONS. 
IX. 

What did the Pharisees call Jesus V Did they mean this as 
a term of honor, or reproach ? Why was Jesus the friend of 
sinners ? What did the Pharisees say of those who suffered 
because of wrong-doing ,? Is it equally easy for all to be good ? 
Do not they for whom it is hard deserve some pity ? Did the 
Pharisees think that God pitied sinners ? Why were they afraid 
to be kind to the sinful? 

How did Jesus feel toward those who had done wrong ? How 
did they regard him ? What kind of man may we suppose 
Simon the Pharisee to have been ? For what purpose may he 
have invited Jesus to dine with him ? How was an honored 
guest received in Eastern countries ? How was Jesus received 
by Simon ? 

What happened after they had taken their places at table ? 
Why should the woman who came have been so anxious to g'et 
near Jesus ? Describe what took place when she had made her 
way to the foot of the couch on which Jesus was lying. 

What did Simon think when he saw all this ? What conver- 
sation followed between Jesus and Simon? What did Jesus 
say to the woman ? Why did he say, " Thy sins are forgiven " ? 
What rebuke did he intend for Simon ? What touched Jesus 
most, the slight put upon him, or Simon's cruelty to the 
woman ? What impresses us most in this story ? 



XX LIFE OF JESUS. 



QUESTIONS. 

What is a parable? Why did Jesus use parables in his 
teaching ? On what occasion did he speak entirely in parables ? 
Where was he standing when he began to speak ? What may 
have furnished the hint for his first parable? 

Can you give in your own words the parable of the Sower ? 
That of the Wheat and the Tares ? That of the Mustard-Seed ? 
That of the Leaven? 

Did the disciples fully understand these parables ? What was 
the task of Jesus like in trying to teach his ideas to the people ? 
What was the answer of Jesus when the disciples asked why he 
taught in parables? What did Jesus hope for his parables if 
they were not at once understood? What does this show us 
about his knowledge of human nature ? How does the mer- 
chant at a fair attract the people? Why did Jesus put his truth 
into the form of bright pictures? 

Who is the sower, as Jesus explained the parable ? What is 
the meaning of the seed that fell by the w^ayside ? What of that 
which fell on stony ground ? What of that which fell among 
thorns ? What of that which fell on good ground ? 

What is the meaning of the parable about the Wheat and the 
Tares? Can you explain the parables of the Mustard-Seed and 
the Leaven ? In what direction was Jesus trying to turn the 
attention of the people ? What is the fountain of all actions ? 
What is necessary to secure right conduct? 



QUESTIONS. Xxi 

QUESTIONS. 
XI. 

When did Jesus choose twelve of his disciples to be always 
near him ? Do you remember what these twelve were called ? 
Where did Jesus sometimes go with them, aud w^hy? 

Why did much depend upon the courage and fidelity of these 
men ? What illustration is given about a sea captain ? How 
does this illustration show what the task of Jesus was like ? 
What was the special care of Jesus, all the time he was going 
about among the people ? 

What now did he direct the twelve to do ? Why was he 
somewhat anxious about the success of their mission ? If their 
preaching proved a failure, what difference would that make to 
him? 

In his instructions, why did Jesus tell them to go to the vil- 
lages of their own people ? What message were they to carry ? 
Why w^ere they told never to take pay for their services ? What 
were they to do if people would not listen to them ? AVhat had 
happened to the cities of Sodom and Gomorrah ? What did 
Jesus mean by his reference to the punishment of these places ? 

How were the disciples to shame men out of their wrong 
doing ? What did Jesus mean when he told them they must be 
as **wise as serpents" ? What promise did he give them in 
case they were arrested ? Why were they not to be afraid, 
though the judge threatened to put them to death ? Of what 
did Jesus wish them to be more afraid than of being killed ? 

With what beautiful promises did Jesus close his instructions 
to the apostles ? What can you say of the difficulty and uncer- 
tainty of their undertaking? 



XXn LIFE OF JESUS. 



QUESTIONS. 
XII. 

What Gospel tells of visits which Jesus made to Jerusalem ? 
Does this Gospel say much of the Ministry in Galilee ? Do the 
other Gospels speak of visits to Jerusalem during the work in 
Galilee ? How may we explain this difference ? What reason 
have we to speak of one of these visits to Jerusalem, made after 
the disciples had been sent out to preach ? 

What may we suppose one purpose of this visit to have been ? 
Why could Jesus find more rest in Jerusalem than in Galilee ? 
Walking one Sabbath morning through Jerusalem, where did 
Jesus find himself ? What was this Pool of Bethesda ? Why 
did the people resort to it ? What did they think caused the 
bubbling of the water? What occurred as often as this was 
observed ? 

Did the people about the place know Jesus ? What took 
place while he was walking among them ? What more partic- 
ularly caught the attention of Jesus ? AYhat success did this 
man have in trying to get into the water ? What did Jesus say 
to him after he had gone back to his mat ? What did the man 
reply ? What may he have hoped Jesus would do for him ? 
What command did Jesus give to him ? Did the man stop to 
thank Jesus for his cure ? What happened when he reached 
the street ? 

What did the Pharisees suspect when they heard what the 
man said ? What did they wish to do with Jesus ? What 
infamous part did they set the man to perform ? Describe his 
meeting with Jesus in the Temple. What took place when the 
man had pointed out Jesus to the Pharisees ? What does this 
incident show concerning the success Jesus was likely to have 
in Jerusalem ? What was he sure to meet wherever he turned? 



QUESTIONS. XXlll 

QUESTIONS. 
XIII. 

At what time in the life of Jesus was John thrown into 
prison ? What news about John reached Jesus as he was on 
the way to join his disciples ? Do we know what success the 
disciples had met with in their preaching ? 

What impression did the death of John produce throughout 
the country ? What similar event in our own time may it be 
compared with ? Why had Herod wished to kill John before ? 
What had prevented him ? At whose request is it said that 
John w^as finally put to death ? Is there any reason to suppose 
that the Pharisees had something to do with his murder ? 

How did the death of John affect the plans of Jesus ? Had 
he reason to think that he would be the next victim of the 
Pharisees' hate ? Was he afraid to die ? Why was he not 
ready to give up his life ? What did he determine to do ? 
What movement among the people did he fear, if he remained 
among them ? Did Jesus wish to have war ? Would his peo- 
ple have gained anything through a war ? In what way did 
Jesus mean to make them more than a match for the armies of 
Eome? 

What illustration is given of a city with a cruel king ? How 
does this illustration apply to the position of Jesus at this time? 
Could Jesus have made himself king ? Why did he not care to 
be king? What had he to think of beside his owm safety? 
How could he best accomplish this purpose ? 

How did Jesus leave Capernaum ? Where did he go ? What 
was the action of the people ? What course did Jesus next 
adopt? Who had followed him from Jerusalem? What did 
these spies now undertake to do ? What question did they put 
to Jesus ? Was Jesus afraid of them ? What accusation did 
he bring against them in reply ? What was the effect of his 
words? T^Hiat did the disciples fear? What did they say to 
their Master ? What did he reply ? Why did Jesus think best 
to go immediately away ? W^here did he go ? 



XXIV LIFE OF JESUS, 

QUESTIONS. 
XIY. 

What Province was north of Galilee in the time of Christ ? 
What two principal cities did it contain ? What can you say 
of the people of Phoenicia ? How were they regarded by the 
Jews ? Why did the Jews both hate and fear them ? Would 
the Pharisees enter the Phoenician territory ? Why not ? 
Were there any Jews in that country ? What had drawn them 
thither? 

What led Jesus to select Phoenioia as a place of refuge ? How 
long did he remain there? Bid Jesus despair of final success ? 
Had the Pharisees some reasons for thinking that they had 
entirely beaten him ? What had they done about closing the 
Synagogues ? How did this make the work of Jesus more 
difficult? Did the Pharisees think that Jesus had run away 
through fear of them ? Did he go away because he was afraid ? 
Did he expect to return to his own country ? What good came 
from his enforced retirement ? 

Relate the story of the Phoenician woman who came to Jesus, 
asking him to heal her daughter ? What did the disciples 
mean by saying, *' Send her away " ? What did Jesus reply to 
them? What must we suppose they had been talking about in 
order to understand the reply ? What did Jesus meau by saying, 
*'It is not right to take the children's bread and give it to 
dogs "? What apt rejoinder did the woman make ? Why did 
her answer please Jesus ? Do you think it possible for Jesus 
to have healed a person whom he had never seen ? What did 
the Jews call the people of other nations? Did Jesus share 
their prejudices? 



QUESTIONS. XXV 

QUESTIONS. 
XV. 

Where did Jesus go when he left the country of Tyre and 
Sidon ? How did the people greet him on his entrance to 
Galilee? Were the Pharisees on the watch for him? What 
demand did they make of him ? What was their design ? 
What did Jesus call them ? What did Jesus now see to be the 
fact about his work in Galilee ? 

What course was he once more obliged to take ? In what 
direction and toward what place did he go this time ? What 
can you say of the country toward Csesarea ? What questions 
were in the mind of Jesus ? How may we imagine him on 
his wanderings ? 

After he had decided upon his purpose, what questions did 
he ask of his disciples ? How and by whom was the latter 
question answered ? Did the answer give Jesus pleasure ? 
What did the ready response of Simon show to Jesus about the 
faith of his disciples ? What did Jesus say to Simon ? What 
new name did he give him? What dream is used by way of 
illustration ? How does this help to show us what Jesus felt ? 

Where had Jesus resolved to go ? What did he foresee would 
happen to him there ? How did he expect to triumph, though 
he should be killed? What did the disciples think when he 
told them his purpose ? AYho tried to persuade him not to go ? 
How did Jesus answer Peter V What did he mean by calling 
him Satan ? 

AYas this a happy time in the life of Jesus ? What made it 
so? What event closes the second part of the story? What 
can you tell of the Transfiguration ? What may it symbolize 
for us ? What other event is referred to at the end of the first 
part of the narrative ? Why do these two events stand out so 
clearly in the story ? 



XXVI LIFE OF JESUS. 



PART THIRD. 



QUESTIOISrS. 
I. 

Why could not Jesus go on with his work in Galilee ? What 
had he to fear if he went to Jerusalem ? What two courses of 
action were left to him ? Why could he not remain outside his 
native land ? What made it easier for him to decide to go back ? 
What effect did he hope that his death would have on the minds 
of his disciples ? Where did he determine to end his career ? 
Why did he choose Jerusalem ? 

Passing through Galilee, where did he pause for a time ? 
How was he received by his disciples there ? If Jesus told 
them that it was their last meeting, why did they not pay 
more heed to his words ? What did they expect him to do in 
Jerusalem ? 

What question did the disciples ask Jesus at this time ? How 
did he answer them ? What wrong feeling had he seen among 
his followers ? What did he tell them to think about most ? 
Of whose feelings did he tell them to be most careful ? What 
did he say about wronging the little ones ? How were the 
disciples to deal with people who had injured them ? 

Of whom did he think they might be afraid, when he had 
left them ? What did he say to them about not being fearful ? 
May we think that Jesus was encouraged by this meeting with 
his disciples ? What question did Peter ask after Jesus had 
ceased speaking ? How was it answered ? What parable did 
Jesus add to what he had said ? What lesson did he draw 
from it ? 

Who were present at this meeting beside the disciples ? What 
did they now attempt to do ? What did they say to Jesus ? 
What was his reply ? Was Jesus afraid of the Pharisees, after 
all that they had done to him ? 



QUESTIONS. XXVU 

QUESTIONS. 
II. 

Who left Galilee in the company of Jesus ? Why did man}^ 
of the disciples wish to go with him ? Could they give Jesus 
any real help ? Do we know certainly by what road Jesus left 
Galilee? What does the Gospel of Luke say about this? Are 
there reasons for thinking that Gospel mistaken on this point ? 
'Was Luke one of the twelve ? 

What may we infer from the Gospel of Matthew, as to the 
road taken by Jesus ? What reason is given why he should 
have preferred the road through Pereea ? AVhat can you say of 
this road ? How long did it take Jesus and his company to 
reach the lower Jordan? In what province were they when 
they crossed the river ? How did this country differ from the 
one they had passed through ? What brought so many people 
upon the road at this time ? 

How did the Pharisees of this part of the country regard 
Jesus ? In what way did they try to annoy him ? What beau- 
tiful incident occurred at this time ? Describe how the children 
were brought to Jesus, and what then took place. Were chil- 
dren fond of Jesus ? 

What question was asked by a young man ? What can you 
say of the character and position of this young man ? What 
conversation followed between him and Jesus ? What did 
Jesus mean by keeping the Law ? Had the young man kept 
it as perfectly as he supposed ? Why should Jesus have told 
him to give up all his possessions ? Did he care whether peo- 
ple were rich or poor? What did Jesus say to his disciples 
after the young man had gone ? What did he wish them to 
feel? 



XXVlll LIFE OF JESUS. 

QUESTIONS. 

III. 

What sad thought was in the mind of elesus during this 
journey ? Did the disciples share this sadness ? What made 
them hopeful about the future? Why did their surroundings 
make it difficult for them to remember what Jesus had said ? 
What did they think might be the reason of his speaking so 
sadly ? Why did he wish to prepare their minds for coming 
trial ? What did he again tell them would happen to him in 
Jerusalem? Did these words produce some impression upon 
their minds ? Why was not this impression more lasting ? 

What were tlie disciples expecting their portion to be, as 
friends of the Messiah ? What made them jealous of each 
other? What woman was in the company ? What did she wish 
for her two sons ? What favor did she ask of Jesus ? Did her 
sons join in the request? How did Jesus answer them ? To 
what were they looking forward, and what did Jesus see before 
them ? What question did he ask them ? Was he angry with 
them, or did he pity them ? Who alone could give places of 
honor in the Kingdom of Heaven ? 

How may the other disciples have heard of this interview? 
What were their feelings about it ? How did Jesus quiet the 
quarrel that thus arose ? What did he say about James and 
John ? What did he teach as the way to win places of 
honor and fame ? What was the effect of this upon the two 
brothers ? 

What place did they now enter? Did they remain some time 
in Jericho ? Where is it said that Jesus lodged ? How was he 
occupied during his stay in this place ? What was the result of 
his labors ? How was the company of the disciples enlarged 
when they again set forth? 



QUESTIONS. Xxix 

QUESTIONS. 
IV. 

What is the character of the road from Jericho to Jerusalem ? 
What parable has its scene laid in this locality ? What time of 
year was it when Jesus passed over this road ? What kind of 
company attended him ? What were they expecting in Jerusa- 
lem ? What lightened the heart of Jesus at this time ? AVhy 
did he take some pride and satisfaction in feeling that the people 
would do his bidding ? 

What hill lies on the eastern side of Jerusalem ? When the 
traveller reaches its summit, what does he see ? What then 
separates him from the city ? What led Jesus to halt on the 
top of this hill ? What were the disciples thinking as they 
stood there ? What shout broke from their lips ? Was Jesus 
at all moved by the triumphant feelings of his followers ? Why 
was he willing to enter the city something like a conqueror? 

What animal was brought for him to ride ? How did the dis- 
ciples spread a carpet before him ? What attracted the notice 
of people within the city ? Describe the advance of the throng 
toward the city gates. What question was asked of the 
disciples ? What demand was made upon Jesus by the Phari- 
sees ? What was his reply ? 

Whither did Jesus at once lead his followers ? What was the 
outer court of the Temple called ? Why was this name given 
it? What can you say of this "Court of the Gentiles"? 
What sounds reached the ear of Jesus as he stood there ? What 
traffic was being carried on within the Temple ? Were the 
priests right in allowing the presence of these traders inside 
the Temple? 

What occurred as Jesus stood looking at these men ? What 
did he say to them? What was the result of his command? 
Was Jesus angry at this time? Why should we be glad that he 
gave way to his anger? Why could not the Pharisees, after 
this, treat him as if he were of no importance ? How did his 
bold action increase the respect of the people? 



XXX LIFE OF JESUS. 

QUESTIONS. 
V. 

Where did Jesus go to spend the night? Where was Bethany? 
On his return to the Temple the next morning, what did he find ? 
AVhat impression upon the people did his teaching produce? 
Did Jesus disclose to them that he was the Messiah ? Why 
not ? 

Why were the priests angry with him? What did they 
resolve to do ? What was their plan ? Did Jesus hold any 
office ? What did they hope would happen if he publicly 
acknowledged this ? If he claimed authority from heaven, what 
would be their course ? What question did they ask him ? Was 
he troubled by their question ? What did he ask of them in 
return ? What did the priests think about John ? Why did 
they not dare to say what they thought ? How did they reply 
to the question of Jesus ? What then did Jesus say to them ? 

Why did they not go away when their plan had failed ? 
What w^ere they obliged to hear ? What was the first of the 
two parables Jesus addressed to them ? How did he apply it to 
their case ? Did they deserve what he said of them ? What 
did their religion consist of? What words of Jesus probably 
cut most deeply into their pride ? 

What was the second parable ? What was its meaning ? 
Why did it please the disciples ? A^Tiat did Jesus say to the 
priests about the Kingdom of God? What quotation did he 
make from the Scriptures? What meaning did he give to these 
words ? What did the Pharisees and the priests now attempt 
to do ? Why did they not succeed ? W^here did Jesus go at the 
close of this day's labors ? 



QUESTIONS. XXXI 

QUESTIONS. 
VI. 

What reason had the leaders of different parties to band 
together to oppose Jesus ? Who appeared to possess most power, 
they, or he ? Were they honest in thinking that Jesus was not 
the Messiah ? What was the true cause of their hatred toward 
him? 

What evidence did they need in order to arrest Jesus ? What 
kind of charge did they wish to bring against him ? What 
crime did they think he might be led to commit, that the Romana 
punished with death ? How would it suit their purpose if he 
were to speak of the Romans in a friendly manner ? 

Whom did they now put forward to ask a question ? What 
was the question ? Was Jesus deceived as to their intent ? 
Relate the conversation about the tribute money. Was it cun- 
ning that enabled Jesus to escape the difficulty prepared for him 
by his enemies ? What command did he thus enforce upon his 
hearers ? 

Who now came forward to puzzle Jesus ? What was the next 
question asked by the Pharisees ? What did Jesus give as the 
first and second commandments ? Why may we say with the 
scribe that he had ''answered well"? With what question 
did he finally put his assailants to silence ? What did he mean 
to teach them by this question ? 

What made Jesus indignant as these men stood before him ? 
What did he say to the people about the Scribes and Pharisees 1 
Vfhat are some of the accusations that he denounced against 
them ? What change then came over the feeling of Jesus ? 
What had he longed to do ? What were the last sorrowful words 
that he uttered in the Temple ? 



XXXll LIFE OF JESUS. 

QUESTIONS. 
YII. 

Where did Jesus stop, for a few moments, as he was leaving 
the Temple? What boxes were placed in this "Court of the 
Women " ? What did Jesus see as he stood watching the peo- 
ple ? What did he say to his disciples about the poor widow ? 
To what truth about the judgments of God did he thus call 
attention ? 

In what direction did Jesus go after leaving the Temple? 
Where was the finest view of that building to be seen ? What 
did the disciples say, as they were looking at it ? How did 
Jesus reply? Did the disciples know what he meant ? What 
did they remember of his former sayings ? What did they ask 
him to tell them ? 

To whom may Jesus be likened, in view of the troubles that 
were coming upon the nation ? What sad events did Jesus see 
before his people ? Did these events actually occur ? What 
future did he expect for his disciples amid these troubles ? 

What can you remember of the discourse of Jesus on the 
Mount of Olives ? What did he say of the day when his pre- 
dictions were to be fulfilled ? What were his disciples there- 
fore to do ? Who w^ere they to be like ? What did he predict 
for the seed of truth that he had planted ? What does this 
show about the judgment of Jesus? What was the fate of the 
few who believed on him during his life ? What was the result 
of their labors ? What parables are given in the twenty-fifth 
chapter of Matthew ? Where did Jesus go after the discourse 
was finished? 



QUESTIONS. XXXUl 

QUESTIONS. 
VIII. 

What were the priests doing while Jesus remained in 
Bethany ? Why did they not arrest Jesus in Jerusalem ? Why 
did they not send to Bethany ? From what unexpected quarter 
did they receive an offer of help? What proposal did Judas 
make to the priests ? Why can we not think that he had 
always been a bad man ? What place had he held among the 
disciples? How had he probably received the preaching of 
Jesus ? What effect did the religion of the Temple probably 
have on his mind ? What did he begin to think about Jesus ? 
Was he perhaps influenced partly by his disappointment ? 
What may we suppose that he himself thought of his 
conduct V 

Did Jesus know what Judas was about ? How could he have 
known this ? Did he tell the other disciples, or make any 
attempt to stop Judas ? Why not ? What day did the feast ' 
of the Passover begin ? How was this feast opened ? Describe 
the preparations for the Passover Supper, and tell of what it 
consisted ? 

Where did Jesus celebrate this supper ? Had he ever before 
been with his disciples on this occasion ? Did he ever eat with 
them again ? What was the significance of the supper to the 
eleven faithful disciples ? How did Judas bear himself ? What 
did Jesus see from his manner ? What did Jesus suddenly say 
to the disciples ? How did they receive his words ? Did he 
say who was to betray him? Why not? What did he say to 
Judas as that disciple was leaving the room ? Did the others 
know what this meant ? 

What was the general purpose of the discourse of Jesus 
after Judas had gone ? What ceremony did Jesus perform 
at the close of the supper ? What was the meaning of this 
ceremony ? 



XXXIV LIFE OF JESUS. 

QUESTIONS. 
IX. 

What was the law about the ending of the Passover supper ? 
At about what hour did Jesus and the disciples set out to return 
to Bethany ? Did Jesus expect to see Bethany again ? What 
did he think would happen before he reached there ? Was he 
frightened at the thought of his arrest ? By what anxiety was 
his spirit troubled ? 

What did Jesus say to Peter as they were preparing to depart ? 
What was Peter's answer? What prediction did Jesus make 
concerning Peter? What did he mean by saying that all the 
disciples would be offended in him? What did he say to them 
about taking care of themselves ? What was said about the two 
swords ? 

What kind of night was it, when they left the house in Jeru- 
salem ? In what direction did they go ? Where did Jesus turn 
aside from the path ? Whom had he perhaps seen in the dis- 
tance ? What two reasons had he for waiting the approach of 
Judas on the Mount of Olives ? What was the name of the 
garden that he entered ? What did he here say to the disciples? 
Whom did he take with him as he went forward to pray ? What 
were the words of his prayer ? Why was he so sorrowful at this 
time? 

When he arose from his prayer, in what condition did he find 
the disciples ? What did he say to them ? What did he pray 
the second time ? Can you make a picture of the scene in 
words ? Was Jesus made stronger by his prayer ? What did 
he say again to the sleeping disciples ? Why did he suddenly 
call them to awake ? 

What did the disciples see as they rose to their feet ? What 
part did Judas play in the arrest of Jesus ? What did Jesus 
say to the traitor ? What did he say to the officers ? What 
was done to him at the bidding of the officers ? What became 
of the disciples ? Where was Jesus conducted ? 



QUESTIONS. XXXV 

QUESTIONS. 



Where did the trial of Jesus take place ? What was the 
name of the court or council before which he was tried ? Who 
was president of the Sanhedrim ? If the Sanhedrim condemned 
a man to death, what was done with him ? Why had the High 
Priest summoned the judges to his palace before daylight V 
What were these judges determined to do ? Could Jesas have 
had a fair trial before such men ? 

Where was Jesus taken by the soldiers ? How did the judges 
sit, and where was Jesus placed ? What was the charge against 
him ? What testimony was brought against him ? For what 
reason did the evidence fail to satisfy the High Priest ? What 
was the bearing of Jesus while this was taking place ? Why 
had he said nothing ? What did the High Priest now say to 
Jesus ? Did Jesus make any reply ? 

Why had not the real charge against Jesus been brought for- 
ward? Why did the High Priest ask Jesus if he was the 
Messiah ? Why was Jesus ready to speak on this theme ? In 
what solemn form of words did the High Priest address him ? 
In what way did he think to deceive Jesus? How did Jesus 
answer? What was the effect of his answer upon the High 
Priest ? How did the High Priest show his anger ? What did 
he say to the judges ? What did the judges reply ? How did 
they treat Jesus after they had pronounced him guilty ? How 
did Jesus receive their taunts and blows. 

AYhere was Peter during this scene ? Can you tell the story 
of Peter's denial ? Where was Jesus taken as soon as it was 
day ? From the council-chamber where was he conducted ? 
Where did Pilate meet the priests and their prisoner ? How did 
Pilate feel toward the Jews ? Had he already heard of Jesus '^ 
Why was he ready to take Jesus' part? What answers did 
Jesus make to Pilate's questions ? Whom did Pilate offer to 
release, according to the Passover custom? Whom did the 
priests demand instead ? Who was Barabba ? What did they 
cry out to have done to Jesus ? Why did Pilate at last yield to 
their demand ? 



XXXVl LIFE OF JESUS. 

QUESTIOiN-S. 
XI. 

What was the character of the Eoman people ? What part 
of the nation was the most brutal ? What class of soldiers was 
most depraved ? Who had charge of Jesus after he had received 
sentence from Pilate ? What punishment did they inflict upon 
him ? What led them to make this whipping unusually severe? 
How did they attempt to turn Jesus into ridicule ? How did 
Jesus bear their insults ? 

What put an end to the guilty sport of the soldiers ? By 
whom was Jesus joined at the gate of the palace ? Why were 
these thieves sent to death at the same time ? What inscription 
had Pilate prepared to be borne before Jesus ? Why did Pilate 
call Jesus " The King of the Jews " ? 

What was the cross ? What part of it was Jesus obliged to 
carry ? Were many people yet informed of the arrest of Jesus ? 
Why could not people easily recognize him, as he was led through 
the streets? Who did recognize him? What did Jesus say to 
these women ? Why could he not carry his cross? Who was 
forced to carry it for him ? What Roman custom does this 
illustrate ? 

What was the name of the place where the procession finally 
stopped? What kind of place may we suppose it to have been ? 
What drink was here offered to Jesus ? Why would he not take 
it? What was now done to him ? What did Jesus say while 
the work of crucifixion was being performed ? How did the 
soldiers occupy themselves while they were standing guard? 
What did the enemies of Jesus say to him while he was hanging 
on the cross ? Were any of his friends near him ? What did 
he say to one of the disciples about his mother? What words 
from the Psalms did he use in his suffering ? Do these words 
me.an that he had lost faith ? How was drink given him to 
allay his thirst ? What were the last words of Jesus ? 



QUESTIONS. XXXVll 

QUESTIONS, 
XII. 

Who went to Pilate asking for the body of Jesus ? Why did 
Joseph make this request ? What probably induced the gov- 
ernpr to grant this favor ? What was done with the body of 
Jesus ? When was the burial ? What great event is said to 
have taken place the next day but one ? What festival celebrates 
this event ? Why do we observe Sunday as a day of worship ? 

Is it easy to determine all the facts about the Resurrection ? 
Do the Gospels agree in telling the story ? What do they state 
as a fact that we cannot believe ? How were some of the Gos- 
pel stories changed after they were first written ? Why may we 
suppose that this of the Resurrection has been changed ? 

What account of this event has been left by the Apostle Paul? 
Did he believe that the dead body of Jesus rose and ascended 
to heaven ? What may we believe the earliest testimony to have 
been ? 

Relate the story as told in the Gospel of John. How much 
of this may we believe ? What may we believe that Jesus said 
to the women ? Are the particulars of the story of great con- 
sequence ? What is all that we need to know about it ? In 
what state of mind were the disciples after the arrest and cruci- 
fixion ? What effect did the news of the resurrection have upon 
them? 

What belief helped to sustain the Christians through the per- 
secutions that afterward arose ? Is it reasonable to suppose that 
their heroism came from belief in a falsehood ? Did people 
have a strong belief in the future life when Jesus began his 
work ? Could he have made heaven very real to them simply 
by telling them about it ? What made it so certain in their 
regard ? What last command and promise were given by Jesus ? 
What meaning have these words for us ? 



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